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LECTURES, 



BY THE LATE 



JOHN M'CLINTOCK, D.D., LL.D, 



ON 



THEOLOGICAL ENCYCLOPEDIA AND 
METHODOLOGY. 

(ISieli^u^lj at Mxthi ©S^olo^ual Strainux^,) 



EDITED BY 

JOHN T. SHORT, B. D. 



An Introduction by James Strong, S.T.D. 



2Mt^ 



C INC INN A TI: 
HITCHCOCK AND WALDEN. 

NEW TORK: 
NELSON AND PHILLIPS. 

1873. 



:B7r//f 

■Hi 



Entered, according to Act of Congress, in the year 1873, by 

HITCHCOCK & WALDEN, 
In the Office of the Librarian of Congress, at Washington. 



PREFACE. 



nnHE text of this work was delivered in the 
-^ form of lectures, by the late Dr. M'Clin- 
TOCK, while President of Drew Theological Sem- 
inary. It is due to him that we should state that 
this is scarcely more than a syllabus or outline of his 
course on Theological Encyclopcedia and Methodology, 
It was the plan of the lecturer, first to deliver a 
section or sections of the syllabus, and then to 
review the portion delivered, with explanatory re- 
marks and practical observations. We regret ex- 
ceedingly our inability to present also that very 
valuable portion of the lectures to the public. 

Dr. M'Clintock used no notes or manuscript, and 
at his request we undertook the task of reporting 
the body of the lectures, and of preparing a manu- 
script of them for the press, subject to his revision. 
Owing to his sudden death, nearly all of the reports 
taken remained unrevised. However, by the com- 
parison of quite a number of partial reports made 

3 



4 PREFACE, 

at the same time, we are satisfied that this is a 
correct and reliable one, and can assure the reader 
that the words of the text are, in all cases, the lan- 
guage of the author. 

The great need of an Encyclopcedia and Method- 
ology in the English language has been felt by every 
student of Theology. Although many works de- 
signed to serve as helps in Theology have been 
written, most of them have either been so defective 
in plan as to be of little use, practically, or have 
fallen so far short of covering the entire field that 
they are quite unsatisfactory. 

Notwithstanding the fact that this work was left 
unfinished by its able author, its incompleteness is 
not such that its value should be greatly impaired 
thereby. It is gratifying to know that, while the 
last division (on Practical Theology) is fragmentary, 
its plan or method is nearly complete (see page 
lOO sq., and note on page i/i), since the object of 
the work is not so much to present a system as a 
method of theology. 

From respect to the memory of our late teacher 
in Theology, together with the desire that this part 
of his labors may not be lost to the Christian 
Church, but that it may enter upon an enlarged 
field of usefulness, we have edited these lectures 
with notes chiefly of a biographical and biblio- 



PREFACE. 5 

graphical nature, and thus offer them to the public. 
This we have done with the concurrence and sanc- 
tion of Dr. M'Clintock's representatives. 

In the preparation of the notes, it was not pre- 
sumed that we could add in the least to the value 
of the work for the use of the theologian, but it 
was believed that the great want of the theological 
stude7tt is an introduction to, or an informal acquaint- 
ance with, the authors and works named in his 
course of study. We trust that this work may prove 
especially valuable to young ministers who have not 
found it convenient to pursue a regular course of 
theological study. 

We express our obligations to Dr. James Strong, 
for kind assistance rendered, especially in revising a 
portion of the manuscript, and also to numerous 
friends, for the generosity with which they tendered 
us the use of reports of Dr. M'Clintock's lectures in 
their possession. 

The analysis of the lectures, published herewith 
(see Appendix, page 178), in the form of a chart, is 
kindly furnished by J. N. Proeschel, Esq., formerly 
private secretary to Dr. M'Clintock. In preparing 
it, he has been guided partly by such notes as 
remain in the author's handwriting and partly by 
the reports. 

It is with the hope that it may answer to a want 



6 PREFACE. 

hitherto but poorly provided for, and may aid in 
elevating the standard of theological culture, that 
we send this book forth, invoking the blessing of 
God upon it. 

J. T. S. 

Columbus, O., October^ 1872. 



CONTENTS. 



Page. 

Introduction, BY Dr. Strong, n 

GENERAL INTRODUCTION. 

Nature and Scope of the Science, 14 

Religion, . . . * . . 18 

The Christian Reb'gion, ig 

Theology (Christian Theology), 20 

Order and Classification of Theological Science, ... 22 

EXEGETICAL THEOLOGY. 

The Matter of Exegetical Theology, 25 

Method of Exegetical Theology, 26 

Philology and Archaeology, , ,26 

Canon of Scripture, 26 

Criticism, . . . . . • 27 

Interpretation, 28 

Results of Exegetical Theology, 29 

Biblical Introduction, ^o 

HISTORICAL THEOLOGY. 

Division of Historical Theology, ^2 

Sacred History, ^2 

Church History, ^^ 

Method of Church History, . , ^a 

Literature of Church History, '37 

Archseology, 41 

History of Doctrines, 42 

7 



8 CONTENTS. 

Page. 

Symbolics, 47 

Apostles' Creed, 49 

Nicene Creed, 51 

Athenasian Creed, , . . 54 

Confessions, 56 

Of the Greek Church, 56 

Of the Roman Church, 57 

The Lutheran Book of Faith, 57 

The Calvinistic Confessions, 58 

Confessions of the Church of England, . . . . . .58 

Of the Methodist Episcopal Church, 59 

Patristics, 60 

Apostolic Fathers, 60 

Anti-Nicene Fathers, 61 

Post-Nicene Fathers, d^i 

Literature of Patristics, 68 

SYSTEMATIC THEOLOGY. 

The Idea of Systematic Theology, ...... 71 

Apologetics, 72 

Dogmatics, 79 

Ethics, 90 

Polemics, 94 

PRACTICAL THEOLOGY. 

Division of Practical Theology, 100 

The Church, 102 

Functions of the Church (conservative), 108 

The Ministry, , . 108 

Methodist Episcopacy, 113 

Relation of the Ministry to the Church, 116 

Call to the Ministry, 116 

Authorization, . . . . 118 

Ordination, 121 

Support of the Ministry, 123 

Duties of the Ministry to the Church, 127 

Instruction, 127 

Catechetics, 128 

The Catechism, , 133 

The Sunday-school, 138 

Homiletics, 140 

The Press, 144 



CONTENTS. 9 

Page. 

Worship and Liturgies, . . .• 145 

Origin and History of Liturgies, 146 

Comparison of Liturgies (Catholic), 147 

Modern Liturgies, 151 

The Litany, • , 157 

Utility of Forms, 158 

Free Prayer, l6i 

Hymns and Music (History of), 164 

Pastoral Care, 169 

APPENDIX. 

History of the Science of Theological Encyclopaedia and Meth- 
odology, ... 173 

Analysis of M'Clintock's Lectures, . , . , . .178 
Practical Hints for Students of Biblical Literature, . . . 179 
List of Books for Biblical Students, 192 



INTRODUCTORY NOTE. 



'nr^HIS little volume is an abstract of a series of lee- 
-■- tures, giving an outline of theological science in its 
widest sense. The reader, however, will at once perceive 
that it is not intended to embrace the matter of theology 
itself, but only a scheme or classification of its various 
branches or departments, with such details of definition 
and specification merely as are requisite to exhibit the 
complete outline. This the title, " Encyclopaedia," as here 
technically used, properly denotes. The term is, there- 
fore, not at all employed in its popular sense of an alpha- 
betical digest of theological information. The compendi- 
ous review of the literature connected with each topic is 
an accessory idea in either signification of the word. 

The editor is a recent graduate of the Drew Theo- 
logical Seminary, earlier of the Ohio Wesleyan Univer- 
sity, who had the privilege of listening personally to the 
lectures here reported. He has carefully drawn them 
out from his own notes taken at the time, and compared 
them with those of several of his classmates. They are 
here given as nearly verbatim as possible. The foot-notes 
are his own additions. 

II 



1 2 INTRO D UCTOR V NO TE, 

The lectures themselves were delivered as a part of 
those belonging to the late Dr. M'Clintock's course of teach- 
ing in the Seminary as President and Professor of Prac- 
tical Theology. They were uttered orally and freely — of 
course, without any expectation on the part of the lec- 
turer that they would be published in this form. The 
public will therefore understand distinctly, that he was in 
no way responsible for the present volume. There exists 
in English no work, in any adequate degree, covering this 
ground. I therefore judge that Mr. Short has done a 
good service to the American community, and especially 
to our junior preachers, in putting forth this series of 
reported lectures, as a brief but comprehensive manual. 

The subject of Methodology, as the meager literature 
extant proves, has received far too little attention in this 
country — I may say, in any other than the German lan- 
guage. It is true that every theological school, and most 
bodies of ministers licensing young preachers, have a 
schedule of studies in some sort designed to correspond 
to the idea of "Theological Encyclopedia;" but the sev- 
eral departments — even when complete, as is seldom the 
case — are usually pursued in so isolated and independent 
a manner that the student too often fails to gain a con- 
nected and full- orbed view of the various branches of 
religious knowledge, and of the logical relation existing 
between them. Moreover, a little work, like the present, 
set forth in simple and popular style, is adapted to the 
general reader, no less than to the professed theologian ; 
and it may put many a young person on a systematic 
course of theological reading and thinking. The sugges- 



INTK OD UCTOR Y NO TE. 1 3 

tions as to the best and most accessible books on each 
topic, add very much to the practical value of the volume. 
I therefore bespeak for it a kindly reception in the world of 
religious literature, being assured that in its modest sphere 
it will do its share of good to the common cause of Chris- 
tian truth. 

JAMES STRONG. 
Drew Theological Seminary. 



GENERAL INTRODUCTION. 



THE NATURE AND SCOPE OF THE SCIENCE. 

1. The science of Theological Encyclopaedia and 
Methodology is of recent origin. Helps for the stu- 
dent have been written, however, in all ages, one of 
the earliest being the " De Sacerdotio,"* a treatise by 
Chrysostom ; another being the treatise, " De Doc- 
trina Christiana,"! by Augustine. Both of these were 
written in the fourth century. 

2. The aims of the science are as follows : 

(i.) To give a sketch of the different branches of 

* " Chrysostom, in his celebrated treatise on the Priesthood, writ- 
ten probably before his ordination (somewhere between the years 375 
and 381), or while he was deacon (between 381 and 386), portrayed 
the theoretical and practical qualifications, the exalted duties, respon- 
sibilities, and honors of this ofiice, with youthful enthusiasm, in the 
best spirit of his age. He requires of the priest that he be in every 
respect better than the monk ; though standing in the world, he has 
greater dangers and difficulties to contend with. He sets up, as the 
highest object of the preacher, the great principle stated by Paul, that 
in all his discourses he should speak to please God alone, and not 
men. Nevertheless, the book, as a whole, is unsatisfactory." (Schaff : 
Church History, Vol. II, p. 253.) It has often been edited sepa- 
rately (by Erasmus, Cave, Bengel, etc.), and translated into modern 
languages (into English, by Hollier, 1740; Bruce, 1759; Mason, 1826, 
Philadelphia, i2mo; Marsh, 1844; and B. Harris Cowper, 1866.) 

t Written in the year 397 — a compend of Exegetical Theology. 

15 



l6 LECTURES ON METHODOLOGY. 

Theology, in their organic relations and connection 
with each other; that part of the science being 
called ^^ Encyclopcediay 

(2.) To furnish a plan of theological study, 
showing the order in which the topics should be 
taken up, and indicating the best books and helps 
of all kinds; this second branch being called ^^Meth- 
odology!' 

(3.) Some writers hold that Encyclopaedia should 
be studied entirely apart from Methodology. In a 
strictly scientific sense, this view is correct ; but for 
practical purposes, these two branches are generally 
blended into one connected whole. 

(4.) Encyclopedia means a circle of sciences ; an 
arrangement of the sciences and knowledges of men 
in order. The word is derived from kyAoxloTzai^da^ 
which means the circle of general education. It gives 
to the student the outline of the whole range of theo- 
logical science, bearing the same relation to it, for in- 
stance, that a map does to geographical science. 

(5.) Methodology is the scientific plan of in- 
vestigating any department of knowledge. In our 
science it is the practical application of Encyclo- 
paedia. The one leads to the other. A clear in- 
sight into the nature and connections of any science 
will lead to a right order of treating it ; and as the 
complete knowledge of a science is essential to a 
good methoc", so, on the other hand, a good method 
is the best test ai^d verification of knowledge. 

* From eyAcvxAto? — Circular, rounded, round ; and TratSeta — primarily, 
the rearing up of a child ; more especially, education. (See Lidd. and 
Scott.) 



GENERAL INTRODUCTION. 1 7 

(6.) A history of the combined science,* some- 
what detailed, will be given at the end of these lec- 
tures. It will only be remarked here that the En- 
glish language does not contain a single book worthy 
to be called a scientific outline of Theology. There 
are, however, a great number of ^' helps to stu- 
dents," some of which have a certain practical value. 
The best are Marsh's " Lecture on the Systematic 
Arrangement of the Science of Divinity," Bicker- 
steth's f " Christian Student," and Williams's *' Chris- 
tian Preacher."^ 

Besides these, there are numerous smaller treat- 
ises, which contain valuable hints. Such are Clarke's 
" Letters to a Young Preacher," and Bangs's '' Let- 
ters to a Young Minister." In German there are at 
least a dozen books of eminent value on the subject. 
The best, perhaps, is by Schleiermacher : '^ Kurze 
Darstellung des Theologischen Studiums."§ His 

*See Appendix. 

t Edward Bickersteth. (1786 — 1850.) This work is designed to 
assist Christians in general in acquiring religious knowledge, with 
lists of books adapted to the various classes of. society. Fourth edi- 
tion, corrected, 1844. (See Allibone's Diet. Auth., Vol. I, p. 186.) 
*' A most valuable little work, to which the compiler of these pages is 
under the greatest obligations." (Lowndes's British Librarian.) 

% Edward Williams, D. D. (1750 — 1813.) First edition of " Chris- 
tian Preacher" was published in 1800, i2mo ; fifth edition, 1843, 
i2mo. "A useful book for a minister, with valuable directions on the 
choice of books." (Bickersteth's Christian Student, fourth edition, 
p. 489.) "Bears evident marks of a candid and liberal mind." (Brit- 
ish Critic.) 

§ This work was issued in 181 1. ** Only a few sheets, but prankt 
full of new thoughts. In this wonderful little treatise, which has been 
given to the English public by Farrer, Edinburgh, 1850, Theology 
appears under a fresh and inviting aspect, by the originality of the lec- 
turer's method and the strength and force of his theological ideas. 
He divides Theology into philosophical, historical, and practical. 

2 



1 8 LECTURES ON METHODOLOG K. 

work is translated into English under the title, "Brief 
Outlines of the Study of Theology" — Edinburgh, 
1850, i2mo. 

RELIGION— THE CHRISTIAN RELIGION. 

1. Two Latin words are assigned as the sources 
of the word ^'religion ;'' namely, relegere, and religaj'e.^ 

2. The word religio7i has been variously defined. 
Kant defines it to be " the acknowledgement of our 
duties as Divine commands." Schleiermacher makes 
it to be essentially, " the feeling of dependence on a 
higher Power." Hegel f and his followers say it is 
essentially " thought, whereby man unites himself 
to the Eternal Being." These three are all inade- 
quate. Kant confines religion to the sphere of duty. 
Schleiermacher leaves out the idea of a personal God 
as needless, and takes no account of the human will. 
The Hegelian definition limits it entirely to the in- 
tellect. One would have it belong to the Will alone ; 
another to the Sensibilities ; the third to the Intellect. 

3. True religion combines all three of these ele- 
ments. It requires the Will, Thought, and Feeling. 
The reciprocal relation between God and man is 

Under the philosophical head he includes the principles of Apologetics 
and the principles of Polemics ; under the historical head he includes 
Exegetical Theology, the past history and present condition of Chris- 
tianity, Dogmatic Theology, and Ecclesiastical Statistics ; under the 
practical portion, he includes the principles of Church Service and of 
Church Government. . . . And to the filling up of this brief out- 
line, he set himself w^ith great energy. His lectures are described as 
something v^^onderful. . . . No wonder that lectures like these 
still live, although the speaker has been long silent." (Encyc. Britan- 
nica, Vol. XIX, p. 726, eighth edition.) For a fuller statement of 
the method adopted by Schleiermacher, compare page 12. 

*Comp. religioy in Andrews's Lat. Diet. t Hegel. (1770-1831.) 



GENERAL INTRODUCTION. 1 9 

love. Religion can not be simply a matter of the 
intellect. As you speak of a good mathematician, 
you might suppose you could speak of a good relig- 
ionist ; but this is a phrase which is never brought 
into use. Nor can religion be related to the will 
alone; because will (alone), apart from thought or 
feeling, is irresponsible and impersonal. It can not 
be confined to feeling ; because feeling, apart from 
reason and will, is simply physical. Religion may be 
defined, then, on the part of man, objectively, as his 
relation to God ; and subjectively , as the regulation of 
his intellect, sensibilities, and will, in accordance with 
that relation. 

4. The Christian Religion. 

The original relation between God and man no 
longer exists. The Christian religion consists in the 
restoration of that relation on the part of God, and 
the knowledge of that renewed relation, and the 
regulation of the intellect, feeling, and will, in ac- 
cordance with it, on the part of man. The Chris- 
tian religion, objectively considered, is a monotheistic 
religion, whose distinctive element is that of redemp- 
tion from sin, through Jesus Christ, Son of God, Son 
of man, God manifest in the flesh. 

Subjectively considered, it is, perhaps, best defined 
by Wesley : '' Religion lies in one single point — it is 
neither more nor less than love ;" '* It is love, which 
is the fulfilling of the law, the end of the command- 
ment." (Works, Vol. II, p. 228.) 

5. The comparison of the Christian religion with 
other religions is a field of science, as yet, compara- 
tively unexplored ; but just as we have a science of 



20 LECTURES ON METHODODOGY. 

comparative philology, or a comparison of the lan- 
guages of men, and a science of comparative eth- 
nology, or a comparison of the races of men, so we 
may have a science of comparative religion. 

The following are the most valuable books on 
this subject, to be found in English : Maurice :* " Re- 
ligions of the Earth ;" Hardwick :t "Christ and other 
Masters ;" Miiller : % '' Chips from a German Work- 
shop ;" Bunsen : "God in History." 

THEOLOGY— CHRISTIAN THEOLOGY. 

I. Theology is the science of Religion ; that is 
to say, the setting forth in systematic form of all 
•religious facts and relations. 

Certain elements of theology are presupposed in 
every idea of religion, as set forth in the preceding 

* Frederick D. Maurice, born 1805, educated at Oxford and Cam- 
bridge, and Professor of English Literature and Modern History in 
King's College, London, the author of thirty-five different works, 
a review of which may be seen in the Eclectic Review^ fourth series, 
XXX, 257. The work above referred to is a course of eight lectures. 
Last edition, 1852, i2mo. *'The effort we deem masterly, and, in any 
event, it must prove highly interesting by the comparisons which it 
institutes between the false and the true. His investigations into 
the Hindoo and Buddhist mytliology will itself repay the reader's 
trouble." (Methodist Quarterly Review.) 

t A Historical Inquiry into some of the Chief Parallelisms and Con- 
trasts between Christianity and the Religious Systems of the Ancient 
World : with special reference to prevailing difficulties and objections. 
By Charles Hardwick, M. A., Christian Advocate in the University of 
Cambridge. Parts I, II, and III. Cambridge. 1858. (See review 
in Miiller's " Chips," Vol. I, London edition, 1867, p. 50.) 

J Max Miiller, born 1823, and educated in Germany, but wrote most 
of his works in English. Since 1850 he has been a professor at Ox- 
ford. In the early part of his life he gave himself entirely to Oriental 
studies. Several works from his pen belonging to this field are extant. 
Last edition of his ''Chips," by Scribner, 1871 ; 3 volumes, i2mo. 
A valuable work. 



GENERAL INTRODUCTION. 21 

lecture. Much is said of religion without theology ; 
but the simplest religious notions have corresponding 
theological elements. 

2. Christian Theology is the systematic statement 
of the facts and doctrines of the Christian religion, 
and of their practical applications in the Church. 

3. The word *' theology I' in the narrower sense, 
means the doctrine of God {Xoyoq Ttepi rod 0eod),^ In 
the wider sense, it is employed to include all that 
relates to religion in all its bearings upon doctrine 
and life. 

4. Obviously, the three elements of Christian 
Theology are: God, man, and the relations between 
God and man, in and through Christ. On the side 
of God, we have the revelation of salvation ; on the 
side of man, religion, or the appropriation of salva- 
tion through Christ. We may, therefore, again define 
Christian Theology as the science of Christian Re- 
ligion, founded on revelation ; we call it a science, 
not a mere aggregate of knowledge. A science im- 
plies the systematic setting forth of ascertained facts 
or relations, so as to form an organic whole, every 
part of which is necessary to the entire organization. 

5. The source of Theology is the Christian rev- 
elation. 

(i.) Revelation in fact, in the person and work of 
Christ, and in the continued work of the Holy Spirit. 

(2.) Revelation in word, in the Scriptures, which 
record the facts and doctrines of salvation, through 
the person and work of Christ and of the Holy 
Spirit. 

* That is, a discourse concerning God. 



22 LECTURES ON ME THODOLOG K 

6. We say that the source of Theology is revela- 
tion ; but, of course, we imply the use of reason in 
apprehending revelation. Were man not endowed 
with reason he would be incapable of receiving a 
revelation ; and, on the other hand, without revela- 
tion, reason has always shown herself incapable of, 
apprehending God. 

7. As sources, subordinate to the Scriptures, we 
have the creeds and confessions of the Church, to- 
gether with its traditions. The Roman Catholic 
theory is, that the traditions of the Church, under 
the guidance of the Holy Spirit, are part of the rev- 
elation of God, and therefore of equal authority with 
the Scriptures. The Protestant theory is, that the 
traditions of the Church are useful as guides to the 
import of revelation. In Protestant Theology, the 
Bible is the rule of faith ; the creeds constitute the 
form. The Bible is the norma fidei; the creed is the 
forma fidei, 

8. Every Christian theologian must set forth his 
system from the point of view of his own Church. 



ORDER AND CLASSIFICATION OF THEOLOGICAL 
SCIENCE. 

THE METHOD OF ENCYCLOPAEDIA. 

I. Schleiermacher divides the science of Theology 
into three parts : Philosophical, Historical, and Prac- 
tical. 

The Philosophical embraces: 

1. Apologetics. 

2. Polemics. 



GENERAL INTRODUCTION, 2$ 

The Historical embraces : 

1. Exegetics, or the knowledge of primitive Chris- 
tianity. 

2. Church History, or the earthly career of Chris- 
tianity. 

3. The present state of Christianity. 

a. As to Doctrine and Dogmatic Theology, 
d. As to Extension and Church Statistics. 
The Practical embraces : 

1. Church Service; including Liturgy, Worship, 
Homiletics, and Pastoral Care. 

2. Church Government. 

a. As to internal relations. 
d. As to external relations. 

II. Thomas proposes the following arrangement : 

1. Apologetics, Historical and Philosophical. 

2. Historical Theology; embracing Biblical Sci- 
ence, Church History, and Statistics. 

3. Systematic Theology, embracing Dogmatics, 
Ethics, Polemics, and Speculative Theology. 

4. Practical Theology ; embracing the individual, 
the family, the nation, civihzation, and the Church. 

a. As to its base. 

d. As to its organization. 

c. As to its working. 

III. Dr. Warren proposes the following outline : 

1. The Church, in its origin, in time, as includ- 
ing the Sacred Writings and all the sciences auxiliary 
to their study. 

2. The Church, in its development, in time, as 
including Doctrines, History, Church Economy, and 
Polemics. 



24 LECTURES ON METHODOLOG V, 

3. The Church, in its consummation, as including 
the triumphs of Christianity and Eschatology. 

IV. The outhne which we adopt, making a four- 
fold division, is, practically, that which has pre- 
vailed — though not always clearly recognized — from 
the sixteenth century. Our division rests upon the 
theory that Christianity is a system founded upon 
Divine revelation, and that Theology is really the 
product of the application of the human intellect to 
the contents of revelation. We divide Theology into 
four parts, namely: 

1. Exegetical Theology, which is concerned with 
the records of revelation. 

2. Historical Theology, which is concerned with 
the earthly career of Christianity — with its develop- 
ment in time, in the practical life and thought of the 
Church. 

3. Systematic Theology, which is concerned with 
the matter of revelation — with the scientific treat- 
ment of its contents. 

4. Practical Theology, which is concerned with 
the preservation of revelation and its propagation 
in, and through the Church, as the outward and visi- 
ble form of the kingdom of Christ among men. 



Theological Encyclopaedia and 
Methodology. 



EXEGETICAL THEOLOGY. 

ExEGETicAL Theology is that branch of Theology 
which treats of the records of revelation. The word 
exegesis {i?7jy7j(Tt(;) means statement, or explanation ; 
from i^Yjyioixaiy to lead, describe, explain ; from which 
^Sr^yyjTTjq, guide, interpreter, is derived ; or the En- 
glish exegete, an interpreter, an expounder. The 
word exegeticaly then, includes all that belongs to 
explanation. Exegetical Theology includes all that 
belongs to the explanation and interpretation of the 
Scriptures. 

I. The Matter of Exegetical Theology. 

The Bible, including both the Old and the New 
Testaments, is the material on which Exegetical 
Theology is employed. Some writers, therefore, 
designate it as Biblical Theology ; but the real work 
of exegesis is to gather from the Scriptures the ma- 
terial of Biblical Theology, leaving the arrangement 
of this material for a separate branch of the science. 

3 25 



26 LECTURES ON METHODOLOGY. 

In fact, the results of exegetical study may fall, 
according to their nature, either under Historical, 
Doctrinal, or Practical Theology. 

Since the Bible comes to us as the record of rev- 
elation, its claims in this respect form a separate 
branch of study ; namely. Inspiration. 

The study of Inspiration again gives rise to an- 
other branch; namely, the general question of the 
Possibility and Nature of Revelation. 

II. The Method of Exegetical Theology. 

A. Philology. — As the Bible comes to us in an- 
cient languages — namely, the Hebrew, Chaldee, and 
Hellenistic Greek — the first requisite of Exegesis is 
a knowledge of these languages, both as to their 
grammatical structure and their vocabulary. These 
are called sacred linguistics, or sacred philology. 
The knowledge of classical Greek is, of course, pre- 
supposed, while Syriac, Samaritan, and Arabic are 
auxiliary and cognate studies. 

B. Archceology. — Not only does the Bible come 
to us in ancient languages, but it was also written 
at various times, in various countries, and under 
various relations of life, social, political,, religious, 
etc. Hence arise the branches of Bible or Sacred 
History, Biblical Geography, Chronology, Ethnogra- 
phy, Natural History, Laws, Usages, Economy, 
Agriculture, and Worship. All these branches are 
summed up under the general title, "Antiquities," or 
Archceology ; though Sacred History is generally 
treated as a branch by itself. 

C. Cano7i. — As these books come to us claiming 



EXEGETICAL THEOLOGY. 2/ 

to be authoritative, the question arises, What books 
really constitute the authoritative Bible ? The answer 
to this question gives rise to the science of the 
Canon of Scripture, It is divided into the Canon of 
the Old Testament and that of the New Testament. 
Books claiming to be part of the Scriptures, and 
finally admitted to be such, are called 'Canonical 
Books;" books making such a claim, without just 
ground, are called *' Apocryphal Books."* Granting 
that we have certain books assumed to be canonical, 
the first question arises. Have we these writings in 
their original and correct form .'^ The answer to this 
question gives rise to the science of 
D. Criticism — Which is divided into : 

1. Text Criticism, which seeks to ascertain the 
original reading of the text as accurately as possible. 

2. Higher Criticism, which seeks to determine 
the integrity and authenticity of the books. 

Text Criticism, in other words, seeks to distinguish 
the original from the altered or corrupted ; while the 
Higher Criticism seeks to distinguish the true from 
the false. The best books on this subject are, 
Westcott " On the Canon of the New Testament,"! 
M'Clelland "On the Canon," and Alexander (of 
Princeton College) '' On the Canon." J 

*From dTTOKpuTTTco {a.Tr6*froi7i, and /cpuTrrw, to conceal )i to hide from, 
keep hidden from. 

t Rev. B. F. Westcott, formerly Fellow of Trinity College, Cam- 
bridge. *' A General Survey of the History of the Canon of the New 
Testament during the First Four Centuries," 1855, 8vo. (Also see 
his article on " The Canon," in Smith's ''Diet, of the Bible.") 

:j: Archibald Alexander, D. D. (1772-1851.) ** Professor Alexan- 
der published his very useful volume * On the Canon of Scripture,' 
as a Supplement to a Treatise on the Evidences of the Christian 



28 LECTURES ON METHODOLOGY, 

Apocryphal books {anoxptmro)^ see note) means hid- 
den books ; as a secondary meaning, spiirioics books. 
The present meaning is books pretending to be in- 
spired, but not admitted into the Canon. Roman 
Catholics consider them to be inspired. 

E. Interpretatio7t. — All the studies that have been 
named heretofore, are preparatory to the task of get- 
ting at the meaning of the Sacred Scriptures. This 
task is the function of the science called Interpreta- 
iioHy or Hermeneutics^ from kpfifjveoo).^ As to the 
principle of Interpretation, it is to be remarked : 

1. That the general principles on which any writ- 
ings would be interpreted are applicable here, and 
the general principles are embraced in what is called 
" General Hermeneutics." 

2. That the special character of the sacred writ- 
ings, as sacred, gives rise to additional principles of 
interpretation, belonging to what is called *' Sacred 
Hermeneutics.'* 

a. When we seek the sense of Scripture simply 

Religion, which has been very favorably received in North America. 
This Treatise on the Canon is avowedly compiled from the previous 
labors of the most eminent critics, especially Bishop Cosin's * Scholas- 
tic History of the Canon of the Old Testament,' and the ample collec- 
tions of the impartial and indefatigable Dr. Lardner and the learned 
Jeremiah Jones. The first part of Dr. Alexander's treatise discusses 
the Canon of the Old Testament. In the second part are considered 
the Canon of the New Testament, and the reasons for which the 
Apocryphal Books are deservedly rejected from the sacred Canon. 
To divines and students (especially in North America), who may not 
have access to numerous and more costly works, this treatise is a very 
useful and acceptable present." So writes Dr. Home, in a very patron- 
izing style, in his ''Introduction." Dr. Alexander's work was published 
at Princeton in 1826. 

* Meaning, to interpret 



EXEGETICAL THEOLOGY, 29 

by the aid of Philology and Grammatical Criticism, 
our interpretation is called " Grammatical." 

b. When we employ not only Philology and Criti- 
cism, but also branches of knowledge included under 
Archaeology, the intepretation is called *' Grammatico- 
Historical/' 

c. When, in addition, the traditional sense of the 
Church and the statements in the creeds as to the 
facts and doctrines of revelation are brought to bear 
upon the record, the interpretation is called '* Doc- 
trinal " or " Dogmatical Interpretation/' 

d. When a further sense than that which is liter- 
ally conveyed in the words of the record is sought, 
the interpretation is called '' Allegorical/' 

III. Results or Products of Exegetical 
Theology. 

The fruits of Exegetics may appear: 

Within the sphere of Homiletics, in the prepara- 
tion of discourses for the congregation. The matter 
of our sermons should be chiefly furnished to us by 
Exegetics. 

Within the sphere of Exegetical Theology itself, 
the fruits of Exegetics appear in the exposition of 
particular portions of the Bible, or of separate books 
or in commentaries upon the whole Bible. To this 
sphere belong, also, all translations of the Bible out 
of the original tongues. 

There is no book in English treating Exegetical 
Theology as a separate branch in scientific form ; 
but excellent books abound on the several branches 
of Exegetical Theology. 



30 LECTURES ON METHODOLOGY. 

The most important general works pn the sub- 
ject are the so-called " Books of Introduction." This 
title is a vague one, and the books that bear it are 
rather collections of useful preparatory knowledge 
than scientific treatises. 

Introduction is divided into two kinds — Special 
and General. 

I. General Introduction includes : 

a. A History of Hebrew and Greek Literature 
and Culture. 

b. A History of the Canon. 

c. A History of the Text. 

d. The Law of Interpretation. 

e. Archaeological Helps. 

2 Special Introduction treats of each book of the 
Bible by itself, its history, and its peculiarities. 

The most useful book on the whole is Home's 
'' Introduction to the Old and New Testaments,"* 
latest edition, i860. In fact, there is no book 
equal to it for students of the Bible. Also, West- 
cott's t " Introduction to the New Testament," and 
Havernick's " Introduction to the Pentateuch." J As 

* Thomas Hartwell Home, D. D., born 1780. The author of 
forty-five different works, the greatest, however, behig his "Introduc- 
tion." Nothing can be added here to his great reputation. We might 
quote the most flattering notices ad libitum of the *' Introduction," from 
the first literary reviews of the world ; but it is so generally in use that 
no Biblical student is unacquainted with its value. 

t *' Introduction to the Study of the Gospels, with Historical and 
Explanatory Notes," Boston, 1862. "To characterize this book in 
brief, we would say that it is learned without pedantry, believing with- 
out superstition, liberal without looseness of thought or statement." 
(A. P. Peabody, D. D., North American Review, July, 1862.) 

t Havernick's work is histori co-critical in its nature, and of con- 
siderable value on that account. Translated by W. L. Alexander. 



EXEGETICAL THEOLOGY. 3 1 

a standard Commentary on the New Testament, 
Alford's * is worthy of mention. On the Old Testa- 
ment we have Lange, Benson (compiled chiefly from 
Henry and Dodd), and Clarke (at fault as to scientific 
questions).! 

*H. Alford : "Greek Testament, with Critical Apparatus and 
Notes," London, 1853-61, 5 vols., 8vo. ** This scholarly echtion of the 
Greek Testament contains a critically revised text, a copious exhibit of 
various readings, valuable prolegomena, and a series of analytical, phi- 
lological, and expository notes. There is not much strictly new in any 
of these departments, but a convenient assemblage of materials not 
usually accessible. The whole is wrought out with great care and 
learning, and presented in the most condensed form. A very serious 
drawback upon its value, however, is the latitudinal ianism, evident in 
the author's theological, or, perhaps rather, hermeneutical principles, 
which leads him, in very many difficult passages, rather to array the 
sacred authors against one another than to reconcile their apparent 
discrepancies. Under arrogance of superior 'honesty,' he too often 
declines the prime task of an expositor by pronouncing difficulties in- 
soluble. The * Critical Apparatus ' is pervaded by the same subjective 
proclivity, insomuch that the writer himself has once or twice com- 
pletely remodeled it." (M'Clintock and Strong's Cyclopaedia, Vol. II, 

p. 431- 

t For a valuable and convenient list of works most accessible and 
useful to American students, with prices attached, and judicious, prac- 
tical hints on the general subject of aids to Biblical knowledge, pre- 
pared by Dr. M'Clintock, see Appendix. 



32 LECTURES ON METHODODOGY. 



HISTORICAL THEOLOGY. 

Historical Theology is concerned with the 
development of revelation in the life and thought 
of the Church. This definition gives us a two-fold 
division of Historical Theology: 

I. The Life of the Church; that is, Church 
History. 

II. The Thought of the Church ; that is, Doc- 
trinal History. 

I. The Life of the Church. 

Regarding the Church as a Divine life, existing 
in all ages before Christ, as well as since, the field 
of Historical Theology reaches from the beginning 
of the history of the Divine covenant with man down 
to the present time. 

The sources of part of our knowledge in this field 
are inspired. The sources of part again are human. 
This gives another two-fold division ; to wit, Sacred 
History and Church History. 

A. Sacred History. 

Sacred History again subdivides itself naturally 
into : 

1. Old Testament History. 

2. New Testament History. 

The Old Testament History divides itself again 
into three periods : 



-HISTORICAL THEOLOGY, 33 

a. The Patriarchal. 

b. The Mosaic. 

c. The Prophetical. 

The New Testament History divides itself into 
two periods: 

a. The Life of Christ. 

b. The planting of Christianity by the apostles. 
(Most of the modern writers of Church History treat, 
in an Introduction, of the Preparation for Christianity, 
in which they give the relation of Christianity to 
Heathenism and Judaism.) 

a. The Life of Christ as the Founder of the Church. 

This subject is so broad that it has come to be 
treated, in different works, as a branch of history 
standing by itself Perhaps there is no branch of 
Church History so closely and vitally connected as 
this with the nature and doctrine of Christianity. The 
most important books are all recent. Among Chris- 
tian works, we have Neander^s '^ Life of Christ," Pres- 
sense s " Life of Christ," Ellicott's " Life of Christ," 
and Andrews's * " Life of Our Lord." Among anti- 
Christian works, Strauss's f " Life of Jesus " and 

* Samuel J. Andrews ; ** Life of Our Lord upon the Earth, con- 
sidered in its Historical, Chronological, and Geographical Relations," 
New York, 1862. "The simple purpose of this book is to arrange 
the events of the Lord's life, as given us by the evangelists, so far as 
possible, in a chronological order, and to consider the difficulties as to 
matters of fact which the several narratives, when compared together, 
present, or are supposed, by modern criticism, to present." (See 
Preface to the work.) 

t Every student of Theology is acquainted somewhat with the 
nature of this work. Still, a brief notice, which we have extracted 
chiefly from the " American Cyclopaedia," may not be out of place. 
When David F. Strauss, born in 1808, published his ** Life of Jesus" 
(2 vols., Tubingen, 1835), he was unknown to the theological world 



34 LECTURES ON METHODOLOGY, 

Renan's * " Life of Jesus " have attracted the most 
attention. 

b. The planting of Christianity by the apostles. 
The sources of this history lie in the Acts of the 
Apostles and their Epistles. The besf books on this 
subject are : Neander's '' Planting and Training of 
Christianity by the Apostles," Pressense's " History 
of the First Three Centuries/'f and Schaff 's " His- 
tory of the Apostolic Church." J 

He was at the time Repeteiit in the Theological Seminary at Tubingen. 
The design of his work was to establish for Christianity a mytho- 
logical instead of a historical basis, to resolve the Gospels into popular 
legends, and the miracles into significant poetry. It supposed the 
existence of Jesus, as an exemplary and reformatory rabbi of Gali- 
lee ; that he lived and died an enthusiastic and admired teacher 
and innovator ; that after his death many marvelous incidents con- 
cerning him gradually gained currency; that some of these were exag- 
gerations of actual events, and others symbolic forms in which his dis- 
ciples clothed his doctrines and precepts ; that these wonderful narra- 
tives were not devised by single persons, but were the spontaneous 
outgrowth of poetical and philosophical tendencies in the early Church; 
that they circulated orally for half a century or more, being constantly 
magnified and multiplied; and that from this cluster of myths, this 
mass of legendary and poetical lore, various compilations were then 
made, of which there have come down to us the four Canonical and 
several Apocryphal Gospels. Having thus attempted to^resolve the 
historic Christ into a myth, the second part of the work proceeds by 
means of the Hegelian philosophy to assign a new meaning to the 
New Testament. He maintains that the career of Christ symbolizes the 
moral history of mankind. Humanity is God manifest in the flesh, 
sinless, working miracles, dying, rising, and ascending to heaven. 
Thus the narrative applies not to an individual, but to the race ; the 
dogmas are true, though the history is false, and the early Christians 
unconsciously gave a concrete development to Hegelian philosophemes. 
The author was deprived of his position at the Seminary, and threat- 
ened with the suppression of his work. 

* Ernest Renan. This work was translated from the French by 
C. E. Wilbour, and published by Carleton, New York. 

X A very valuable work. Pressense is acknowledged to be the 
greatest modern writer on Church history in France. 

% Philip Schaff is so well known to even the youngest student of 



HISTORICAL THEOLOGY. 35 

B. Church History. 

1. The Title, In the older writers we find the 

title "Ecclesiastical History" (^Exyl-qaiaaruri ^laropia^ 

and Historia Ecclesiasticd). Of late years the title 
Church History has been adopted instead. 

2. The idea and limit of Church History may 
be given as follows (restricting it to the Christian 
Church) : 

a. The field is limited to the development of the 
kingdom of God among men, through and by means 
of the Christian Church. The proper starting-point 
is the incarnation of the Eternal Word, the Son of 
God, who is the revelation of God in fact. 

b. Its relation to General History, Of course, 
Church History can not be entirely separated from 
General History, any more than we can separate the 
interests of the clergy from the interests of the laity, 
which are, in fact, the interests of the whole Church. 

3. The Method of Qmrch History, The earliest 
writers were generally without scientific method. 
Eusebius, the father of Church History, may be 
taken as an example. In the Church of the Middle 
Ages, what little Church History was written, was 
in the form of simple chronicles. The first Method- 
ical Church History is the " Magdeburg Centuries " 
(1559-1574.) The History is divided into Centuries 
(hence the title), with an arrangement of topics under 
each century, by rubrics, as follows : 

I. General view; 2. Extent of the Church; 3. Its 

Theology that it is unnecessary to more than give the title of his work. 
It was issued at Mercersburg, 1851 ; Leipsic, 1854 ; translated into En- 
glish by Yeomans ; republished in New York and Edinburgh, 1853; 
and translated also into Dutch and French. 



36 LECTURES ON METHODOLOGY. 

external condition; 4. Doctrines; 5. Heresies; 6. 
Rites; 7. Polity; 8. Schisms; 9. Councils; 10. 
Bishops and Doctors; 11. Heretics; 12. Martyrs; 
13. Miracles; 14. Jews; 15. Other religions; 16. 
Political changes, affecting the condition of the 
Church. 

This arrangement kept its ground for two cent- 
uries. The last great work which followed it is 
Mosheim's "Institutes of Ecclesiastical History.'' 
Mosheim divides the material under each century 
into External and Internal History; and these, 
again, as follows: External Events, into Prosperous 
and Adverse. Internal History, into, i. State of Lit- 
erature and Science; 2. Government of the Church; 
3. Theology; 4. Rites and Ceremonies; 5. Heresies 
and Schisms. 

The later historians divide the whole history into 
periods, and not into centuries, most of them making 
three great periods — the Ancient, the Mediaeval, and 
the Modern. 

The Ancient, from the day of Pentecost down to 
the time of Gregory the Great, A. D. 590. 

The Medicevaly from Gregory the Great to the 
Reformation, A. D. 15 17. 

The Modern, from the Reformation to the present 
time. 

Perhaps the best modern division is that of 
Schaff, who proposes nine periods, namely: three 
ancient, three mediaeval, and three modern. They 
are as follows : 

I. The Apostolic Church, A. D. i-ioo. 



HISTORICAL THEOLOGY, 3/ 

II. The Church persecuted as a sect, to Constan- 
tine, the first Christian emperor, A. D. 100-3 ii. 

III. The Church in union with the Graeco-Roman 
Empire and amid the storms of the great migration, 
to Pope Gregory I, A. D. 311-590. 

IV. The Church planted among the Germanic 
nations, to Hildebrand, A. D. 590-1049. 

V. The Church under the Papal hierarchy and 
the scholastic theology, to Boniface VIII, A. D. 
1 049- 1 294. 

VI. The decay of mediaeval Catholicism and the 
preparatory movements of Protestantism, A. D. 
1294-15 17. 

VII. The Evangelical Reformation and the Ro- 
man Catholic reaction, A. D. 15 17-1600. 

VIII. The age of polemic orthodoxy and exclusive 
confessionalism, A. D. 1600-1750. 

IX. The spread of infidelity and the revival of 
Christianity in Europe and America, from 1750 to 
the present time. (Church History i, 14.) 

4. The Literature of Church History, 

a. The Apostolic Church. The Acts of the Apos- 
tles constitute the first Church history; for they 
contain the account of the planting of the Church, 
among both Jews and Gentiles, from Jerusalem to 
Rome. 

b. In the Greek Churchy Eusebius is called the 
Father of Church History. His "Ecclesiastical 
History'' reaches up to A. D. 324. It is learned, 
but not critical. He was followed, in the fifth cent- 
ury, by Socrates, Sozomen, and Theodoret ; in the sixth 
century, by the Arians, Theodorus and Evagrius. All 



38 LECTURES ON METHODOLOGY, * 

these are translated, and published, in cheap form, in 
Bohn's Library.* 

c. The Latin Churchy before the Reformation, con- 
tented itself with translations and expositions of the 
early Greek historians. Since the Reformation, it 
has produced several great writers, especially Baro- 
nius (fi6o7), whose "Annales Ecclesiastici'' come 
down to the year 1198. Later continuations bring 
it down to 1572.1 The "Annales" were meant to be 
an answer to the '^ Magdeburg Centuries." 

The next Roman Catholic writer, Natalis Alex- 
ander, published his learned work, *^ Historia Ecclesi- 
astica Veteris et Novi Testamenti," at Paris, 1699, in 
eight volumes folio (11724). 

The next is Fleury: ''Histoire Ecclesiastique," 
Paris, 1 691-1720, 20 volumes, quarto. 

The next, Tillemont (11698), prepared most valu- 
able material for Church history in his ''Memoires,'* 
Paris, 1693, 16 volumes, quarto. He is the most 
thorough of all the French Church historians. % 

Rohrbacher, whose work comprises twenty-nine 
volumes (Paris, 1842-48), is the last of the French 
writers in this department. 

The latest complete Church history by a Roman 
Catholic writer is Alzog's ^^ Universalgeschichte der 

* "Among the later Greek Church historians, Nicephorus CalHs- 
tus (about 1333) deserves mention. A Church history in the modern 
Greek Church was begun, in 1866, by Const. Kontogonis." (M'Clin- 
tock and Strong's Cyclopaedia.) 

tThis work filled twelve foh'o volumes, on which its author spent 
thirty years of unwearied study. A complete edition of it, as contin- 
ued, is that of Lucca, in thirty-eight volumes, folio. 

J Tillemont compiled his work almost entirely in the words of the 
original authorities. It embraces the first six centuries. 



HISTORICAL THEOLOGY. 39 

Christlichen Kirche," first edition 1843, completed 
in 1868. 

d. The Protestant Clmrch. The great Church his- 
tory is the "Magdeburg Centuries" (1559-74).* 

A peculiar Church history is that of J. G. 
Arnold (" Unparteiische Kirchen und Ketzerhistorie," 
1 698- 1 700, 4 volumes), because it seeks to present 
the history of the Church rather in the light of the 
New Testament than in that of any denominational 
spirit. 

The next great step was taken by Mosheim 
(tl75S), whose Church history, originally published 
in Latin, is still a very valuable text-book. The best 
English translation is Murdock's, 3 volumes, octavo, 
New York. 

The most copious of modern Church histories is 
that of Schrockh, forty-five volumes, to the end of the 
eighteenth century (Leipzig, 1768-1812). Gieseler's 
(f 1854) text-book of Church History gives the his- 
tory, as much as possible, in the original language 
of the sources. It is very learned, but very cold and 
dry. The best English translation is by Professor 
H. B. Smith, 5 volumes, 8vo, New York. 

Neander is called the Father of Modern Church 
History. His aim is to set forth the development of 
the kingdom of God upon the earth ; and the inner 
and spiritual life of the Church is more fully brought 
out by him than by any previous writer. His Church 

*" Compiled by Matthias Flacius (ti575), surnamed Ili3nicus, 
assisted by ten other theologians. It followed the centurial arrange- 
ment, and treated of thirteen centuries, in as many folio volumes. It 
remained long the standard work of the Lutheran Church." (M'Clin- 
tock and Strong's Cyclopaedia.) 



40 LECTURES ON METHODOLOGY. 

History has been translated by Torrey, 5 volumes, 
8vo. It reaches to the fifteenth century. Kurtz's 
*' Manual of Church History" (2 volumes, i2mo) is 
written from a Lutheran point of view. 

The principal English work is Milner's (ti797) 
''History of the Church of Christ to the Sixteenth 
Century," 4 volumes, octavo. Among English man- 
uals are Waddington, Robertson, Hardwick, and 
Kiilen, ''The Ancient Church." 

The best American writer is Dr. SchafF (" History 
of the Christian Church" down to Gregory the Great, 
3 volumes, octavo. New York), excelling in general 
arrangement, in skillful grouping of material, and in 
clearness of style. 

In France, among modern writers, is Pressens6, 
who has written an able work on the first three cent- 
uries, Paris, 1858, 2 volumes. 

Besides the text-books, there are numerous tables 
of Church History, of which Professor H. B. Smith's 
are the best, i volume, folio. New York. 

II. History of the Thought of the Church. 

The division of this subject will, of course, depend 
upon the method adopted ; but every writer must 
treat, more or less fully, of Church Government, of 
Worship, of Usages, and of Doctrines. Some of 
these, however, are so important, and have been so 
fully studied, that they now form separate branches 
by themselves, namely: 

A. Archceology — the History of Usages, Wor- 
ship, etc. 



HISTORICAL THEOLOGY. 4 1 

B. History of Doctrines — the Development of the 
Thought of the Church. 

C. Symbolics — the History and Doctrines of 
Creeds. 

D. Patristics and Patrology — the Doctrines and 
Literature of the Church Fathers. " Patristics " refers 
to their -Literature ; " Patrology " to their Doctrines. 

A. Archeology. Christian Archaeology proper 
treats of the Usages, Worship, and Discipline of the 
Christian Church in the first six centuries. It has, 
however, come to mean more; and a German writer 
(Dr. Piper) 'has written a work, entitled " Monumental 
Theology," covering the usages of all time.* 

The best books in English are Bingham's "Orig- 
ines Ecclesiasticae " (best English edition that by 
Pitman, London, 1840, 9 volumes, octavo; Student's 
Edition, Bohn, London, 1852, 2 volumes, imperial 

*"The claims of * Monumental Theology' to rank as a distinct 
'discipline,' though rejected by most encyclopaedists, have been skill- 
fully urged by that profound scholar and genial Christian gentleman, 
Dr. Ferdinand Piper, of the University of Berlin. His work, * Intro- 
duction to Monumental Theology,' creates great expectations in rela- 
tion to the results of his most laborious studies. 

"* Monumental Theology' is a convenient name for the science 
which has for its object 'the determination of the principles, thought, 
belief, and life of .the Christian Church from Christian monuments.' 
The term * monument' is used in no strained or unnatural sense, but 
includes any thing that perpetuates the memory of persons, events, 
or principles. These monuments may fall into two general classes, 
namely: I. Lingual^ including oral and written language. 2. Material^ 
including coins and consular diptychs; gems and rings, and tombs 
and cemeteries; churches and cloisters; utensils of churches; church 
adornings, as mosaics and paintings ; and monuments of free creative 
art. Of the first class, it has been usual to include under the term 
* monument' only such language as is found inscribed on the second 
class; therefore, only that of an epigraphic character." (Professor 
Bennett, of Berlin, in the Methodist Quarterly Review, January, 187 1.) 

4 



42 LECTURES ON METHODOLOGY, 

octavo);* Coleman's '^Ancient Christianity Exempli- 
fied," Philadelphia, 1853, octavo; Henry's ''Compen- 
dium of Christian Antiquities," Philadelphia, 1837, 
octavo ; Riddle's " Manual of Christian Antiquities," 
second edition, London, 1843, octavo. 

In German are Augusti's " Denkwurdigkeiten aus 
der Christlichen Archaologie," Leipzig, 18 16-31, 12 
volumes; **Handbuch" of the same, Leipzig, 1836, 3 
volumes, octavo ; Binterim's '' Denkwlirdigkeiten der 
Christkatholischen Kirche aus der ersten, mittleren 
und letzten Zeiten," Mentz, 1821-41, 7 volumes; Sie- 
gel's ''Handbuch der Christlichen Alterthlimer," in 
alphabetical order, Leipzig, 1835-38, 4 volumes. 

B. History of Doctrines. 

I. Our definition of the History of Doctrines 
depends upon our definition of "doctrine" or dogma. 
For instance, the Roman Catholic defines doctrine 
to be whatever the Church has decreed to be of faith ; 
therefore, for the Roman Catholic, the History of 
Doctrines will consist simply of a scientific statement 
of the order in which the dogmas of the Church have 
been gradually developed and at last authoritatively 
defined. To the evangelical Christian, who defines 
doctrines to be whatever the Bible teaches as to the 
relation between God and man, the History of Doc- 
trines will necessarily be a sketch of the efforts made 
in successive ages, by theologians and Churches, to 
develop the teachings of the Bible in scientific form. 

2. The basis of tJie History of Doctrines in Prot- 
estant theology, therefore, must be Biblical Theology, 

*For a note on Mr. Bingham's great work, see page 132. The 
next best book mentioned in the above list is Coleman's. 



HISTORICAL THEOLOGY, 43 

3. The value of the History of Doctrines can hardly 
be overstated. It is, in fact, one might say, the soul 
of which External Church History is the body. 

4. PejHods of the History of Doctrines, Neander 
makes three:* 

I. To Gregory the Great. 
II. To the Reformation. 
III. From the Reformation to the present time. 
Hagenbach makes five divisions : 

I. From the close of the Apostolic Age to the 
death of Origen, A. D. 80-254 — the Age of Apol- 

, ogetics. 

II. From the death of Origen to John Damasce- 
nus, 254-730 — the Age oi Polemics. 

III. From John Damascenus to the Reformation, 
730-1517 — the Age of Systems, scholasticism in its 
widest sense. 

IV. From the Reformation to the rise of the 
philosophy of Leibnitz and Wolf in Germany, 
15 17-1720 — the Age of Polemico-ecclesiastical Sym- 
bolism., or the Conflict of Confessions. 

V. From the year 1720 to the present day — the 
Age of Criticism, of Spectilation, and of the Antago- 
nism between Faith and Knowledge, Philosophy and 
Christianity, Reason and Revelation, including the 
attempts tp reconcile them.f 

*"Neander's * History of Dogmas,' admirable in many respects, 
has the disadvantages of a posthumous pubh'cation. It devotes less 
than a hundred pages to the history since the Reformation." (Profes- 
sor H. B. Smith.) 

t**The value of Dr. Hagenbach's work is attested by the constant 
demand for new editions in Germany, in the midst of much competi- 
tion. It has, as a text-book, its peculiar merits and advantages, in 



44 LECTURES ON METHODOLOGY, 

Most Other writers on the History of Doctrines 
adopt a chronological division similar to that of 
Church History, namely: Ancient, Mediaeval, and 
Modern. 

Baumgarten-Crusius * makes six periods in his 
"Compendium," namely: 

I. Formation of the System of Doctrines by 
reflection and opinion, to the Council of Nice. 

H. Formation by the Church, to the close of the 
Council of Chalcedon. 

HI. Confirmation of the System by the Hierarchy, 
to Gregory VH. 

IV. Confirmation by the philosophy of the Church, 
to the end of the fifteenth century. 

V. Purification of doctrines by party discussion, 
down to the eighteenth century. 

VI. Purification by contact with Science, down to 
the present time. 

giving a candid and compressed statement of the main points, fortifying 
every position by exact and pertinent citations from the original sources. 
The theological position of the author is on middle ground between the 
destructive criticism of the school of Tubingen and the literal orthodoxy 
of the extreme Lutherans, while he also sympathizes with the Reformed 
rather than with the Lutheran type of theology. He enjoys the highest 
respect and consideration for his learning and candor. And among the 
v^^orks published upon the History of Doctrines, this is still perhaps, 
the one best adapted to general consultation and profitable use." (Pro- 
fessor H. B. Smith, in preface to his edition of Hagenbadi.) 

t''Ludwig P>ed. Otto Baumgarten-Crusius, an eminent German 
theologian, was born July 31, 1788, at Merseburg. He studied at the 
University of Leipzig, and in 1812 became Professor Extraordbiariiis 
of Theology at Jena, after which his rise was steady. After a life of 
unwearied activity, both as a lecturer and writer on various branches 
of theological science, he died suddenly, May 31, 1843, having a great 
reputation for talent, breadth of view, and industry." (M'Clintock and 
Strong's Cyclopaedia.) 



HISTORICAL THEOLOGY. 45 

5. The History of Doctrines has been treated as 
a separate branch only in modern times. The mate- 
rial for it is found in the writings of the Christian 
Church from the beginning. 

The first work which can be called scientific in 
Its treatment of the subject is that of Petavius, 
Roman Catholic: "Opus de Theologicis Dogmati- 
bus/' Paris, 1644-50. The firist Protestant work is 
that by Forbesius a Corse : *' Instructiones Historico- 
theologicae de Doctrina Christiana/' 1703. Most of 
the books in this department are in the German 
language. The most important authors are Lange* 
(f 1796), Miinscher,! Baumgarten-Crusius, Hagenbach 
(translated by Smith, 2 volumes), Baur, \ and Nean- 
der (translated by Ryland, in Bohn's Library, 2 vol- 
umes, duodecimo, London, 1858). 

No copious or complete History of Doctrines has 
been produced in England ; but the great writers of 
the English Church, in treating of special topics, 
have largely illustrated them from history. Among 
these should be specially mentioned: Hooker, "Ec- 
clesiastical Polity/' II Bishop Bull, writings on the 

* S. G. Lange's work, ** Ausfiihrliche Geschichte der Dogmen," is 
incomplete. 

t Miinscher's " Handbuch," comprising four volumes, comes down 
only to the year 604, and is the first treatment in the pragmatic method. 
His **Lehrbuch" (translated by Murdock, New Haven, 1830) is only 
valuable as a collection of materials. 

JBaur's work is pervaded throughout by the theory that dogmas 
are destined to be resolved into philosophical ideas. 

II Richard Hooker (1553-1600): "The Laws of Ecclesiastical Pol- 
ity," first edition 1593, 4 volumes, folio. *'His works manifest great 
vigor of thought, eloquence of expression, soundness of judgment, and 
decidedly evangelical sentiment. His 'Ecclesiastical Polity' is one of 
the bulwarks of the Established Church of England." (Bickersteth.) 



46 LECTURES ON METHODOLOGY, 

Trinity ; * Pearson, " Exposition of the Creed ;" f and 
Waterland, especially on the Trinity and Lord's- 
supper. X 

The first thorough history of doctrines in the 
English language is that of Dr. Shedd, New York, 
1865, 2 volumes, octavo. This book is a luminous 
exposition of the formation of the great leading doc- 
trines of Christianity ; but it does not aim to give a 
full treatment of all the topics in theology, nor to 
give a copious account of the literature. The only 
other work of this class in English literature is Cun- 
ningham's "Historical Theology," Edinburgh, 1864, 2 
volumes, octavo. || Besides these general histories of 
doctrines, there are special monographs on particular 
periods and particular subjects. Of the former class 
are such works as Bennet's "Apologetics," drawn 
from the Fathers ; G. Faber's " Primitive Doctrine 

*Bishop Bull (1634-1710): "Defense of the Nicene Creed," first 
edition 1685, quarto. "It is, perhaps, the best work which a person 
who seeks to obtain a clear and comprehensive knowledge of the 
Roman Catholic Creed can peruse." (Charles Butler.) 

t Bishop Pearson (1612-1686); "An Exposition of the Creed," first 
edition 1659, quarto; best edition, Dobson's, London, 1840, octavo, 
with an appendix containing the principal Greek and Latin Creeds; 
and Burton's, Oxford, 1847, 2 volumes, octavo. "His book on the 
Creed is among the best that our Church has produced." (Bishop 
Burnet.) 

J Daniel Waterland, D. D. (1683-1740.) "A learned and able 
defender of some important points, but little, as far as the author has 
seen, of evangelical and devout divinity or the main principle of the 
Gospel — salvation by grace." (Bickersteth's Christian Student, fourth 
edition, page 446.) 

II Dr. William Cunningham was an eminent minister of the Free 
Church of Scotland. At the time of his death (1861), he was President 
of New College, Edinburgh, The above work is a posthumous publi- 
cation ; and, although lacking the compactness and finish it would have 
had if prepared for press by himself, it is still a very valuable work. 



HISTORICAL THEOLOGY. 47 

of Election," and his " Doctrine of Justification." Of 
the latter class are Wigger's '* History of Pelagianism," 
Newman's (Roman Catholic) *' History of Arianism," 
and Dorner's ** Doctrine of the Person of Christ," 
Edinburgh, 5 volumes. 

C. Symbolics. The word is derived from Sy7n' 
bolum — a sign, a token ; hence, a Creed. This topic is 
divided as follows : 

1. The necessity and utility of Creeds in the 
Church. 

2. A knowledge of the Creeds of the Church in 
their origin and history. 

3. A comparison of the Creeds and Confessions of 
the various Churches. This is called ''Comparative 
Symbolics." 

For the sake of convenience we use the word 
"creeds" to denote the ancient formulae of faith; the 
word "confessions" to denote the modern formulae. 
The word symbol is used in common to denote them all. 

I. The uses of Creeds and Confessions of Faith in 
the Church. 

a. Some (particularly the so-called liberal Chris- 
tians) object to the use of Creeds or Confessions of 
Faith on various grounds; especially, (i.) That they 
infringe Christian liberty ; (2.) That they are liable to 
be abused ; (3.) That they shut out progress in theol- 
ogy; (4.) That they have been employed as instru- 
ments of persecution. 

b. On the other hand, the arguments for the use 
of Creeds are as follows : 

(i.) All sciences are reduced to system, and why 
not the most important.^ 



48 LECTURES ON METHODOLOG V. 

(2.) The Creed is as necessary to the Church as a 
flag is to the army or country. 

(3.) To say that man is to interpret the Bible for 
himself, without reference to the Creed of the Church 
to which he belongs, is not to exalt the Scriptures, 
but to confound together the uses of Scripture and 
the Church. Scripture is at all times the ultimate 
authority. But the Creed is the interpretation of that 
authority by the collective body of the Church. The 
friends of a common faith are united together by their 
adherence to the common Creed. Now, this is not to 
say that the particular Church of which any class of 
persons are members is always right. An individual 
in the Church may be right in impugning part of its 
Creed ; and, if so, in the discussion which arises, the 
truth will be made manifest and the Creed improved. 

(4.) As to the authority of Creeds, the Protestant 
doctrine is, that the Creed may be norma doctriiicE — 
a standard of doctrine ; but that the Bible alone is 
nor7na fidei — a standard of faith. 

2. Knowledge of Creeds and Confessions, 

a. Origin. The first effect of the Creeds in the 
early Church, was to distinguish the Church from the 
world, or from the Jews and Pagans. In this, view, 
the earliest formularies of this kind contained the 
leading doctrines and facts of the Christian religion. 
At a later period it became necessary to distinguish 
between those who held the faith and those who had 
departed from it, within the Church. The later 
Creeds were, therefore, necessarily more ample, and, 
at the same time, more discriminating than the earlier 
Creeds. The Apostles Creed is of the first class;, the 



HISTORICAL THEOLOGY, 49 

Nicene and AthanasiaUy of the second class. These 
three are called the ''Ancient Creeds 'I' or otherwise, 
** The Three CreedsT 

The Apostles' Creed is the basis of the other two, 
which are simply extensions of it, with more distinc- 
tions and discriminations in order to mark off the her- 
esies which had arisen in the Church. 

b. History of Creeds and Confessions, 

(i.) Creeds, 

{a) The Apostles' Creed. This is an early luminary 
of the Christian faith or doctrine in which all Chris- 
tians — Greek, Roman, and Protestant — agree. Augus- 
tine calls it the " short and great rule of faith :" " Reg- 
ula fidei brevis et grandis ; brevis numero verborum, 
grandis pondere sententiarum.'' 

It is as follows, Latin and English: 

** Credo in Deum, Patrem om- '*I believe in God the Father 
nipotentem, Creatorem coeli et Almighty, Maker of heaven and 
terrae. Et in Jesum Christum, fil- earth. 

ium ejus unicum, dominum nos- "And in Jesus Christ his only 
trum ; qui conceptus est de Spir- Son our Lord ; who was con- 
itu Sancto; natus ex Maria vir- ceived by the Holy Ghost, born 
gine ; passus sub Pontio Pilato : of the Virgin Mary ; suffered 
crucifixus, mortuus et sepultus ; under Pontius Pilate, was cruci- 
descendit ad inferna ; tertia die fied, dead, and buried. He de- 
resurrexit a mortuis ; ascendit ad scended into hell ; the third day 
coelos ; sedet ad dextram Dei Pa- he rose from the dead ; He as- 
tris omnipotentis ; inde venturus cended into heaven, and sitteth 
est judicare vivos et mortuos. on the right hand of God the Fa- 
Credo in Spirituni Sanctum ; sane- ther Almighty : From thence he 
tam ecclesiam catholicam ; sanctor- shall come to judge the quick and 
um communionem ; remissionem the dead. 

peccatorum ; carnis resurrection- "I believe in the Holy Ghost; 
em; et vitam aeternam. Amen." the holy Catholic Church; the 

Communion of saints ; the for- 
giveness of sins ; the resurrection 
of the body ; and the life everlast- 
ing. Amen." 



50 LECTURES ON METHODOLOGY. 

Some have held that this was composed by the 
apostles themselves. So Rufinus A. D. 400.* It 
is now generally admitted that the Creed, in its pres- 
ent form, is not of later date than the fourth century. 
There are statements like it, which go back as far as 
the second century; but they are not precisely in the 
form in which we now have it. It is impossible now 
to ascertain accurately its authorship.f 

In the earliest ages it was not admitted into the 
liturgy, but catechumens were required to subscribe 
to it before baptism. Its use in public worship was 
first instituted in the Greek Church, at Antioch, and 
introduced into the Roman Church in the eleventh 

* Rufinus, in his '' Expositio Symboli," says : " There was an an- 
cient tradition that the apostles, being about to depart from Jerusalem, 
first settled a rule for their future preaching, lest, after they were sep- 
arated from each other, they should expound different doctrines to 
those whom they invited to the Christian faith. Wherefore, being all 
assembled together and filled with the Holy Ghost, they composed 
this short rule of their preaching, each one contributing his sentence, 
and left it as a rule to be given to all believers." 

t" A writer, under the name of Augustine, pretends to tell us what 
article was contributed by each apostle. Peter said, * I believe in God 
the Father Almighty ;' John, ' Maker of heaven and earth ;' James, 

* And in Jesus Christ, his only Son, our Lord ;' Andrew, * Who was 
conceived by the Holy Ghost, born of the Virgin Mary ;' Philip, * Suf- 
fered under Pontius Pilate; was crucified, dead, and buried;' Thomas, 

* He descended into hell ; the third day he rose again from the dead ;' 
Bartholomew, *He ascended into heaven, and sitteth at the right-hand 
of God the Father Almighty;' Matthew, 'From thence he shall come 
to judge the quick and the dead.' James, the son of Alphaeus, added, 
*I believe in the Holy Ghost, the Holy Catholic Church;' Simon Ze- 
lotes, *The communion of saints, the forgiveness of sins;' Jude, the 
brother of James, * The resurrection of the body;' Matthias, 'The life 
everlasting.' And accordingly the Creed was called Sy??ibolH??i Apostolic 
cum, as being made up of sentences jointly contributed, after the man- 
ner of persons paying each their shot or share of the reckoning. But 
this derivation obviously confounds the word a-vfx^oXov with o-v/xiSoA^." 
(M'Clintock & Strong's Cyclopaedia, Vol. I, p. 560). 



HISTORICAL THEOLOGY. $1 

century. The Westminster Assembly placed it in the 
Catechism with the Commandments and the Lord's 
Prayer. So also do the Methodist Episcopal and 
Presbyterian Churches. It is used in the Baptismal 
Confession in the Greek, Roman, English Reformed, 
Lutheran, Methodist Episcopal, and Protestant Epis- 
copal Churches. 

No other Creed has been used in baptism. One 
phrase, " He descended into hell," is omitted by some 
of the Protestant Churches. The phrase, "He went 
into the place of departed spirits,*' is substituted for it 
by the Protestant Episcopal Church. The best works 
on the Creed are these : King's " History of the Apos- 
tles' Creed ;"* Barrow's " Exposition of the Creed ;"f 
Pearson's "Exposition of the Creed," and Witsius' 
''De Symbolo Apostolico."J 

(<5.) The Nicene Creed, This is the second of the 
three great Creeds of the Church, so called. It was 
adopted at the Council of Nice, A. D. 325 ; and en- 
larged at the second great Council at Constantinople, 
A. D. 381. The first of these is called the Nicene 
Creed. The enlarged one is called the Nicaeno-Con- 
stantinopolitan. 

* King's "History of the Apostles' Creed." "Valuable especially 
for its quotations." (Dr. Malcom.) 

t Isaac Barrow, D. D. (1630-1677.) One of the most eminent of 
English divines. He was a mathematician also of great reputation, and 
ranked second only to Newton. His " Exposition of the Apostles' 
Creed" is one of the three of his great works which gave him his repu- 
tation. The best edition of his theological writings is that published at 
Cambridge, 1859, 8 volumes, octavo. A cheaper, and yet good one, with 
a memoir by Hamilton, London, 1828; reprinted at New York, 1846, 
3 volumes, octavo. (See Methodist Quarterly Review, 1846, p. 165, sq.) 

J Witsius' "De Symbolo Apostolico," Basil, 1739, quarto; trans- 
lated by Eraser, Glasgow, 1823, 2 volumes, octavo. 



52 LECTURES ON METHODOLOGY, 

i. The Nicene Creed is to be found in Eusebius' 
"Epistles;" in Theodoret's "Church History" (Book 
I, cap. xii) ; in Socrates' Ch. Hist. (I, cap. viii) ; and 
is quoted by others. Compare also Pearson on the 
Creed, and Harvey on the Three Creeds.* 

ii. The Nicmio-Constantinopolitan Creed. The doc- 
trine of the person of Christ, as settled by the Nicene 
Creed, became a matter of dispute, between the Semi- 
Arians and the Eusebians,f on the one hand, and the 

* The Nicene Creed is as follows ; 

UtGTevojUEv elg eva Qebv, Tvarepa We believe in one God the 

TTovTOKparopa^ Trdvrcov oparcjv re Father Almighty, Maker of all 

Kal aopdrcov 'Kovqrrjv Kal elg eva things visible and invisible ; and 

Kvpiov 'Itjgovv Xpiarbv rbv vlbv rov in one Lord Jesus Christ, the Son 

Qeov^ yevvTjdevra eK Tov narpbg luov- of God, begotten of the Father, 

oyev^, rovTsariv eK ryg ovaiag rov only-begotten, that is of the sub- 

irarpbg^ Qebv eK Qeov, (p(hg eK ^corb^j stance of the Father ; God of 

Bebv aArjdci^bv eK Qeov d?i,r/divoVj yev- God ; Light of Light ; very God 

VTjdevTa ov irotrjdevTa^ ofxoovGWv tg) of very God; begotten, not made; 

irarpl, 6i' ov rd Trdvra eyevero, rd of the same substance with the 

re ev ru ovpavu Kal rd ev ry 77?, Father; by whom all things were 

rbv 6C rjfjidg rovg dvdp6'Kovg Kal dcd made, both things in heaven and 

r^v rjfierepav GorTjpiav Kare?M6vra things in earth ; who for us men 

Kal capKodevra Kal evavOpcoiTT^aavraj and our salvation descended and 

naddvra Kal dvaardvra ry rpirri yjue^ became flesh, was made man, suf- 

pa' dveWdvra elg rovg ovpavovg^ Kal fered, and rose again the third day. 

kpxdfievov Kplvac ^cjvrag Kal vek- He ascended into heaven ; he 

povg, Kal e\g rb dyiov Trvev/ua, cometh to judge the quick and 

Tovg de Xeyovrag, on ^v wore ore ovk dead. And in the Holy Ghost. 

^, Kal TTplv yewrjdfjvat ovk ^v, Kal But those that say, There was a 

on if OVK bvrcjv eyeverOj y e^ erepag time when he was not ; or that he 

vnoardaeog rj ovoiag (pdcKOvrag elvai, was not before he was begotten ; or 

$ Krccrbv tj rpenrbv y dTiloLurbv that he was made from that which 

rbv vlbv rov Qeov, dvaOefiari^ec y had no being ; or who affirm the 

dyia KaBoTitKy Kal dnoaroMKy eKK^y- Son of God to be any other sub- 

Gta, (Athan. Epist. De Decret. stance or essence, or created, or 

Syn. Nic; Eus. Caes. ad Caesari- variable, or mutable,— such per- 

ens. ; Socrat. i, 8.) sons doth the Holy Catholic and 

Apostolic Church anathematize. 
tComp. Gieseler's ''Church History," I, §81, 82. 



HISTORICAL THEOLOGY. 



S3 



orthodox on the other. Moreover, many who received 
the Nicene Creed held, along with Arians, and espe- 
cially the Macedonians, that the Holy Spirit was cre- 
ated by the Father. The second GEcuraenical Coun- 
cil of Constantinople, A. D. 381, was called for the 
purpose of giving final expression to the thought of 
the Church on the question. At that Council, the 
Creed now known as the "Nicaeno-Constantinopolitan 
Creed " was adopted.* When a Creed is quoted sim- 



*The following is the Nicaeno 
and English : 

UiCjTEvo/uev elg eva Qebvj irarepa 
TTavTOKpcLTopa^ iroLTjTTjv ovpavov ■ Kol 
yrjg^ oporcov re wdvTCJV koI aopdrov, 
Kal elg eva Kvptov ^I'qoovv XpiGTov^ 
rbv vlbv Tov Oeov rbv fiovoyevf}^ rbv 
EK TOV Trarpbg yevvrjOevra irpb irdv- 
TOV TO)v al6vG)v^ (pog eic (pcoTbg^ Qebv 
dTiTjdivbv £K Qeov aTirjOtvov^ yevvr/OevTa 
ov TTOLTjOevTa^ ojuoovaiov tu iraTpl^ 6C 
ov TO, TcavTa eyeveTO' Tbv 6C Tjfjidg 
Tovg dvdp^TTOvg Kal Slo, ttjv rjiiSTepav 
GCJTTjpiav KaTeTidSvTa ek tc)v ovpaVov^ 
Kal aapKodevTa ek nvEvfiaTog aylov 
Kal Mapiag Tfjg Trapdivov, Kal hvav- 
OpcoTTycjavTa' aTavpcoOivTa ds vTrsp 
ijfxuv km HovtIov TltTidTOVj Kal na- 
B6vTa Kal Ta^ivTa Kal dvaaTdvTa tv 
TTf Tphri rjfi^pa KaTO, Tag ypac^dg- Kal 
aveX'&dvTa elg Tovg ovpavoijg, Kal 
Kade^dfievov ek Se^icjv tov TraTpbg, 
Kal Trd/itv kpxdjuevov fieTa Sb^rjg Kpl- 
vat C,c)VTag Kal VEKpovg- ov Tf/g /SaGt- 
leiag ovk EOTac TeTiog. "Kal Elg Tb 
dyiov TTVEvfia^ Tb KvptoVj Tb ^uonocbv^ 



-Constantinopolitan Creed, Greek 

I believe in one God, the Father 
Almighty, Maker of heaven and 
earth, and of all things visible and 
invisible : 

And in one Lord Jesus Christ, 
the only-begotten Son of God, be- 
gotten of his Father before all 
worlds; God of God; Light of 
Light ; very God of very God, be- 
gotten, not made ; being of one 
substance with the Father ; by 
whom all things were made; who 
for us men, and for our salvation, 
came down from heaven, and was 
incarnate by the Holy Ghost of 
the Virgin Mary, and was made 
man, and was crucified also for us 
under Pontius Pilate. He suf- 
fered and was buried ; and the 
third day he rose again, according 
to the Scriptures ; and ascended 
into heaven, and sitteth on the 
right-hand of the Father. And 
he shall come again with glory to 
judge both the quick and the dead ; 
whose kingdom shall have no end. 

And I believe in the Holy Ghost, 
the Lord and Giver of life, who 



54 LECTURES ON METHODOLOGY. 

ply as the Nicene Creed, however, we always under- 
stand by it this latter Creed of 381. 

The Nicene Creed is to be found in the Prayer- 
book of the Church of England, and in the Prayer- 
book of the Protestant Episcopal Church. This 
Creed is held to be of authority as a part of the 
Rule of Faith in the Greek and Roman Churches, 
and is admitted as true by all evangelical Protestant 
Churches. 

(^.) The Athanasian Creed — so called because it 
was at one time supposed to have been written by 
Athanasius himself, in the fourth century. It is fre- 
quently cited in books as the ^'Quicunqtie vultl' from 
its opening words. It is clear that the Creed was 
not composed by Athanasius. It asserts the doc- 
trine of the Procession of the Holy Spirit in a form 
which, although Scriptural and true, was not held by 
the Eastern Church in his time. The most probable 
opinion as to its authorship is that of Waterland, 
who ascribes it to Hilary, Bishop of Aries, in the 
fifth century. It was about A. D. 570 before it came 
to be well . known in the Western Church. From 
that time it has kept its place in the Roman Church, 

TO EK Tov Trarpbc eKTropevSfiEvov, to proceedeth from the Father and 

avv iraTpi koI viei GvinrpoaKwovfie- the Son ; who with the Father and 

vov, KoX (jvvdo^aCofievov, to 'Kakfimv the Son together is worshiped 

dia TG)v TrpocpT^Tov. Etc juiav aytav and glorified ; who spake by the 

KadoTitKrjv koX anoGTolLKrjv kKKXr]- Prophets. And I believe one 

ciav ofioloyovfiev iv ^aKTiGfia elg Catholic and Apostolic Church ; 

a(l>£(Ji,v dfiapTtov TrpoadoKdfiev avd- J acknowledge one baptism for the 

GTa(jcv VEKpov KoX ^(o^v TOV fie?i?iov- remission of sins ; and I look for 

Tog acGVoc. ^Afirfv. the resurrrection of the dead, and 

the life of the world to come. 

• Amen. 



HISTORICAL THEOLOGY. 55 

and in the Church of England since the Reforma- 
tion. It is not found, however, in the Prayer-book 
of the Protestant Episcopal Church.* It is found 
in the Prayer-book of the Church of England, 
and in the commentaries on it. An especially good 
chapter on it is contained in Dr. Schaff's "Church 
History," III, § 132. Special books on it are Vos- 
sius's "Dissertation on the Athanasian Creed," and 
RadclifFe's "Athanasian Creed Illustrated," London, 
1844, octavo. t 

*The Convention of 1785 passed an act expunging both the Atha- 
nasian and Nicene Creeds from the proposed Book of Common Prayer; 
but when the book was placed before the English bishops, they required 
the restoration of both Creeds before they would consent to consecrate 
the American bishops, . . . whereupon another Convention was 
held in Wilmington, Delaware, October, 1786. Bishop White relates 
that the Nicene Creed was restored without debate or difficulty ; but the 
Convention wholly refused to restore the Athanasimt Creeds (See M'Clin- 
tock and Strong's Cyclopaedia.) 

t The following is a copy of the Athanasian Creed : 

" Whosoever will be saved, before all things it is necessary that he 
hold the Catholic Faith ; which Faith except every one do keep whole 
and undefiled, without doubt he shall perish everlastingly. 

"And the Catholic Faith is this : That we worship one God in 
Trinity, and Trinity in Unity; neither confounding the Persons nor 
dividing the Substance. For there is one Person of the Father, another 
of the Son, and another of the Holy Ghost. But the Godhead of the 
Father, of the Son, and of the Holy Ghost, is all one ; the Glory equal, 
the Majesty coeternal. Such as the Father is, such is the Son, and 
such is the Holy Ghost : the Father uncreate, the Son uncreate, and 
the Holy Ghost uncreate ; the Father incomprehensible, the Son incom- 
prehensible, and the Holy Ghost incomprehensible ; the Father eternal, 
the Son eternal, and the Holy Ghost eternal ; and yet they are not three 
eternals, but one eternal : as also there are not three incomprehensibles, 
nor three uncreated, but one uncreated, and one incomprehensible. So 
likewise the Father is Almighty, the Son Almighty, and the Holy Ghost 
Almighty ; and yet there are not three Almighties, but one Almighty. 
So the Father is God, the Son is God, and the Holy Ghost is God ; and 
yet there are not three Gods, but one God. So likewise the Father is 



56 LECTURES ON METHODOLOGY. 

(2.) Confessions, The later Creeds are generally 
called "Confessions" rather than Creeds. 

{a) The Greek Church, **The Orthodox Confes- 
sion of the Catholic and Apostolic Greek Church'* 

Lord, the Son Lord, and the Holy Ghost Lord ; and yet not three Lords, 
but one Lord. 

" For like as we are compelled by the Christian verity to acknowl- 
edge every Person by himself to be God and Lord, so are w^e forbidden 
by the Catholic Religion to say, There be three Gods, or three Lords. 
The Father is made of none, neither created, nor begotten. The Son 
is of the Father alone, not made, nor created, but begotten. The Holy 
Ghost is of the Father and of the Son, neither made, nor created, nor 
begotten, but proceeding. So there is one Father, not three Fathers; 
one Son, not three Sons ; one Holy Ghost, not three Holy Ghosts. 
And in this Trinity none is afore, or after other ; none is greater, or less 
than another; but the whole three Persons are coeternal together and 
coequal. So that in all things, as is aforesaid, the Unity in Trinity, 
and the Trinity in Unity, is to be worshiped. He, therefore, that will 
be saved must thus think of the Trinity. 

"Furthermore, it is necessary to everlasting salvation that he also 
believe rightly the Incarnation of our Lord Jesus Christ. For the right 
Faith is, that we believe and confess that our Lord Jesus Christ, the 
Son of God, is God and Man ; God, of the Substance of the Father, 
begotten before the worlds ; and Man, of the Substance of his Mother, 
born in the world; perfect God, and perfect Man; of a reasonable soul 
and human flesh subsisting ; equal to the Father, as touching his 
Godhead, and inferior to the Father, as touching his Manhood; who 
although he be God and man, yet he is not two, but one Christ; one 
not by conversion of the Godhead into flesh, but by taking of the Man- 
hood into God; one altogether, not by confusion of Substance, but by 
unity of Person. For as the reasonable soul and flesh is one Man, so 
God and Man is one Christ ; who suffered for our salvation, descended 
into hell, rose again the third day from the dead. He ascended into 
heaven, he sitteth on the right hand of the Father, God Almighty; from 
whence he shall come to judge the quick and the dead. At whose 
coming all men shall rise again with their bodies and shall give account 
for their own works. And they that have done good shall go into life 
everlasting, and they that have done evil into everlasting fire. 

'*This is the Catholic Faith, which except a man believe faithfully, 
he can not be saved. Glory be to the Father, and to the Son, and to 
the Holy Ghost ; as it was in the beginning, is now, and ever shall be, 
world without end. Amen." 



HISTORICAL THEOLOGY. 57 

was approved in A. D. 1643, and is the present 
standard of doctrine. The original of it may be 
found in the "Libri Symbolici Ecclesiae Orientalis/* 
Ed. E. J. Kimmel, Jena, 1843, octavo; also in 
Neale's "History of the Eastern Church/' London, 
1850, 2 volumes. 

{b) The Roman Church. The Roman Church 
had no authoritative Creed, except the three ancient 
Creeds named, until the Council of Trent. -A sum- 
mary of the doctrines of the Council of Trent is 
given in the Creed of Pope Pius IV (1564).* All 
bishops, priests, and teachers in the Church of Rome, 
and all converts from Protestantism, must publicly 
profess their assent to this Creed, called the ''Profes- 
sio Fidei Tridentinay Besides this Creed and the 
canons and decrees of Trent, the Church of Rome 
acknowledges no symbolical books as authority; but 
there is another book which the Roman Church is 
bound by, though all her theologians do not admit it ; 
namely, "The Catechism of the Council of Trent.'* 
(See Mohler's " Symbolism ; or. Exposition of the 
Doctrinal Differences between Catholicism and Prot- 
estantism," New York, 1844, octavo.) 

(^.) The Ltithermi Books of Faith are called "Z/- 
bri Symbolici Ecclesice Evangeliccer They contain : 
i. The Three Creeds ; ii. The Augsburg Confession ; 
Hi. The Apology for the Augsburg Confession, by 
Melancthon ; iv. The Articles of Smalcald ; v. The 
Catechism of Luther. These are the universally 
accepted symbolical books of the Lutherans. Besides 

*See translation in M'Clintock and Strong's "Cyclopaedia," it 
being too lengthy to be quoted in full here. 



S8 LECTURES ON METHODOLOGY. 

these, there is the '' Formula Concordiae," which, how- 
ever, is not admitted by all the Lutheran Churches 
as authoritative. The best editions of these books 
are those of Hase and Francke ; both Leipzig, 1846, 
duodecimo. 

(d) The Calvinistic Confessions, The following 
are the principal ones : 

i. The four so-called Helvetic Confessions — of 
I530> 1536, 1566, and 1675. 

ii. The Heidelberg Catechism, first published in 
1563, which is perhaps the best, on the whole, of the 
Confessions of the Reformed Church. 

in. The Tetrapolitan Confession (1531), which de- 
rives its name from the four cities — Strasburg, Con- 
stance, Memmingen, and Lindau — by the deputies of 
which it was signed. 

iv. The Confession of the Gallic Churches, ac- 
cepted at Paris, 1559. 

V, The Confession of the Reformed Churches in 
Belgium, 1559. 

vi. The Confession of the Faith of Scotland, 
allowed by the Estates, in 1560. 

vii. The Westminster Confession, which is the 
standard of the Presbyterian Churches of all coun- 
tries to this day. 

viii. The Canons of the Synod of Dort. 

(^.) The Co7ifession of the Church of Englandy or 
"The XXXIX Articles,'' agreed on first in 1552, re- 
vised in 1 571. To be found in the Prayer-book of 
the Church of England and of the Protestant Episco- 
pal Church. 



HISTORICAL THEOLOGY, 5g 

(/.) The Methodist Episcopal Confession of Faith 
is given in "The XXV Articles" of the Church, as 
adopted at the Christmas Conference of 1784. 

Best books : One book, as a general repository of 
Confessions, is Hall's* " Harmony of Protestant Con- 
fessions,** London, 1844. Books of general note 
are : " Corpus et Syntagma Confessionum Fidei," 
Geneva, 1654, quarto ; and "Sylloge Confessionum,** 
Oxford, 1827. 

3. Comparative Symbolics, The function of Com- 
parative Symbolics is to trace out the points of anal- 
ogy and the points of difference between the Creeds 
and Confessions of the various Church bodies. It is 
only of late years that it has been undertaken in a 
scientific way. The best books are, Winer's " Dar- 
stellung des Lehrbegriffs,*'f new edition, 1868; and 
another, not so scientific, because more partisan, is 
Guericke's "Allgemeine Christl. Symbolik,** written 
from a Lutheran stand-point — new edition, Leipzig, 
1867. Another is Mohler's "Symbolism.** A minor 
work of importance is Stuart*s " The Scriptural 
Unity of the Protestant Churches,'* Dublin, 1835. 
A work of much less consequence has been pub- 
lished at Utica, New York, entitled " The Creeds of 
the Churches.** 

*Peter HalFs "Harmony." "A useful manual, bringing into a 
single volume the decisions of almost every sect in Europe — showing 
a unity of Christian sentiment most impressive. Of each Confession 
a brief historical account is given, and the Scripture references." (Dr. 
Malcom.) 

twiner's scholarly work gives over sixty Creeds of sects previous 
to the twelfth century. 



60 LECTURES ON METHODOLOGY. 

D. Patristics. 

[The subject of Patristics and Patrology, though named in its 
proper place as one of the divisions of "The Thought of the Church'* 
(see p. 35), for some reason was omitted from this course of lectures. 
For convenience, we here supply the division in part, by an abstract 
from the article on "Fathers," in M'Clintock's and Strong's "Cy- 
clopaedia."] 

The terms Patristics and Patrology have come 
into use to designate the history and literature of 
the Fathers on the one hand (Patristics), and their 
theology on the other (Patrology). These branches 
have not yet taken full scientific shape, but they are 
on the way to it. 

The Greek Church closes the list of the '' Fathers," 
properly so called, with John of Damascus (f754); the 
Latin Church, with Gregory the Great (t6o4). The 
use of the word " Fathers " is by Protestants limited 
to the more distinguished teachers of the first five 
or six centuries, excepting, of course, the apostles, 
who stand far above them all as the inspired organs 
of the Holy Ghost. It applies, therefore, to the 
period of the CEcumenical formation of doctrines, 
before the separation of Eastern and Western Chris- 
tendom. (Schafi*: Church History, I, 454.) 

I. Apostolic Fathers. The Apostolic Fathers are 
those Christian writers (of whom any remains are 
now extant), who are supposed to have been con- 
temporary with one or more of the apostles ; that is 
to say, who lived and wrote before A. D. 120. 
There are five names usually given as of the Apos- 
tolic Fathers ; that is, there are five men who lived 
during the age of the apostles, and who did con- 
verse, or might have conversed, with them, to whom 



HISTORICAL THEOLOGY, 6 1 

writings still extant have been ascribed. The follow- 
ing are those writers, with the works generally ac- 
credited to them: 

a, Barnabas— The Epistle of Barnabas. 

b, Clement — Two Epistles of Clement, Bishop of 
Rome, to the Corinthians (only one genuine). 

c, Ignatius — Several Epistles of Ignatius of An- 
tioch. 

d, Polycarp — An Epistle of Polycarp, Bishop of 
Smyrna, to the Philippians. 

e, The Epistle (of an unknown author) to Di- 
ognetus. 

/; Hermas — The Book entitled " Pastor Hermas." 

g. Certain fragments of Papias are included among 
the writings of the Apostolic Fathers. 

Of the writings attributed to these Fathers, some, 
at least, are of doubtful genuineness. [On this point, 
see the individual articles on " Apostolic Fathers," in 
M'Clintock and Strong's " Cyclopaedia."] 

2. Anti-Nicene Fathers. The Anti-Nicene Fath- 
ers are those whose writings date before the Council 
of Nicaea, A. D. 325. The chief among them are 
(lists from Eadie, Riddle, Alzog) : 

Justin Martyr, born, probably, about A. D. 100 ; 
left Palestine, 132; presented his first "Apology" 
to Antoninus about 140 or 148; wrote his second 
"Apology" in the reign of Marcus Aurelius, proba- 
bly about 162-4 ; has left a variety of other works, 
and a "Dialogue with Trypho the Jew;" suffered 
martyrdom at Rome about 165. 

Hermias wrote his work, " Derision of the Hea- 
then Philosophers," probably about 170. 



62 LECTURES ON METHODOLOG F. 

Dionysius of Corinth wrote some epistles — all lost, 
except a very few fragments ; flourished, 170. 

Hegesippus, originally a Jew, wrote the "History 
of the Church,*' of which only a few fragments sur- 
vive, about 175. 

Titian wrote an " Oration against the Greeks," 
which has been preserved ; died, probably, about 176. 

Athenagoras wrote an "Apology" for the Chris- 
tians, and also on the "Resurrection," both of which 
have been translated into English, 176. 

Theophilus, Bishop of Antioch, wrote his work on 
"Religion" to Autolycus, about 180; died, 181. 

Irenaeus, Bishop of Lyons, Gaul, in the latter part 
of the second century (became Bishop about A. D. 
177), wrote his work "Against Heresies ; or, a Refuta- 
tion and Subversion of Knowledge, falsely so called," 
between A. D. 182 and 188; died, about A. D. 202. 

Minucius Felix wrote his " Octavius ; or. Defense 
of Christianity," about 208. 

Clement of Alexandria succeeded Pantaenujs in the 
Catechetical School of that city, in 188 or 199 ; quitted 
Alexandria, 202; died, about 217. 

Tertullian became a Montanist about the year 
200; his "Apology" was composed in 1:98 or 205; 
his work against Marcion, 207; has left a great 
variety of tracts on the vices and customs of his 
age — as on the Theater, the Dress of Females, Idol- 
atry, Second Marriages, the Soldier's Crown, and oil 
Flight in Persecution, etc.; died, about 240. 

Hippolytus, Bishop of Portus Romanus, wrote, be- 
sides many other pieces, "Philosophoumena" (newly 
discovered); died, about 230. 



HISTORICAL THEOLOGY. 63 

Origen, born 185; head of the Catechetical 
School at Alexandria, 204; went to Rome, and re- 
turned to Alexandria, 213; went to Caesarea, in Pal- 
estine, 215 ; ordained at Caesarea, and afterward set- 
tled there, about 230; retired to Cappadocia, 235; 
returned to Caesarea, 239 ; a laborious scholar and 
critic ; compiled a Hexapla, or Polyglot Bible ; wrote 
commentaries on Scripture, some of which survive ; a 
treatise on Prayer ; and a defense against Celsus ; 
thrown into prison, 250 ; died, 254. 

Cyprian, Bishop of Carthage, 248 ; fled from Car- 
thage, 250; returned, 251 ; banished, 257 ; author of 
epistles, -addresses, and tracts; advocate of Episco- 
pacy ; suffered martyrdom, 258. 

. Dionysius, surnamed the Great, Bishop of Alex- 
andria, a scholar of Origen, 247 or 248 ; died, 265. 

Gregory (Thaumaturgus), Bishop of Neocaesarea, 
flourished 245 ; composed a Creed, an oration in 
praise of Origen, and a paraphrase on Ecclesiastes ; 
died, about 270. 

Victorinus wrote scholia on the Apocalypse ; 
died, 303. 

Arnobius wrote his treatise of seven books 
"Against the Gentiles,'' about 305; died, probably, 
about 325. 

Lactantius finished his "Institutes" about 320; 
wrote also on "The Death of Persecutors,'' and on* 
" The Wrath of God ;" composed a symposmvi, or 
banquet, and an itinerary y both in verse ; died, 325.-^ 

3. Post-Nicene Fathers, The principal Post-Nicene 
Fathers are as follows : 

Eusebius (Pamphili), born about A. D. 270; 



64 LECTURES ON METHODOLOGY, 

Bishop of Caesarea, in Palestine, 315 ; was a learned 
and laborious writer ,•• wrote, besides many other 
things, "The Evangelical Preparation," in fifteen 
books ; " Evangelical Demonstration," in twenty 
books — the half of which is lost — but both works 
belong to Apologetics ; an " Ecclesiastical History," 
in ten books ; died, 340. 

Juliils Firmicus Maternus, who wrote on the Error 
of Profane Religions, flourished about 340. 

Hilary, Bishop of Poictiers, born, 305 ; banished 
to Phrygia, 356 ; wrote on the Trinity, on Councils, 
against the Arians, with a commentary on the 
Psalms and Matthew ; died, 366. 

Athanasius, born at Alexandria about 296 ; pres- 
ent as deacon at the Council of Nicaea, 325 ; Bishop 
of Alexandria, 326 ; fled to Rome, 341 ; returned to 
Alexandria, 346; fled to the deserts of Egypt, 356; 
wrote a discourse against the Gentiles, on the Incar- 
nation ; against Apollinaris, etc.; died, 373. 

Basil, surnamed the Great, born, 329 ; Bishop 
of Caesarea, in Cappadocia, 370 ; wrote homilies, 
expositions, panegyrics, Hexdemerofty and letters ; 
died, 379. 

Ephraem the Syrian, Deacon of Edessa, published 
a variety of commentaries, polemical treatises, and 
smaller works ; died, about 379. 

Cyril of Jerusalem, born 315 ; Bishop of Jerusa- 
lem, 350 ; wrote catechetical discourses ; died, 386. 

Gregory of Nazianzus, born 328 ; ordained dea- 
con, 361 ; Bishop of Suzima, 372 ; Bishop of Constan- 
tinople, 381; wrote discourses, poems, and letters; 
died, about 390. 



HISTORICAL THEOLOGY, 6$ 

Gregory of Nyssa, born 351 ; Bishop of Nyssa, 
372 ; wrote a. Hexaeyneron, Life of Moses, on Prayer, 
along with orations, panegyrics, tracts, and letters ; 
died, about 395. 

Ambrose, born 340 ; Archbishop of Milan, 374 ; 
published annotations on Scripture, discourses, and 
miscellaneous treatises ; died, about 397. 

Epiphanius, Bishop of Salamis, born about 330; 
wrote a Pa7inarzu7n, or a treatise on Heresies, etc.; 
died, 403. 

Chrysostom, born at Antioch about 344 ; ordained 
presbyter in that Church, 386 ; Bishop of Constanti- 
nople, 398 ; deprived and restored, 403 ; banished, 
404 ; was a most eloquent preacher and voluminous 
writer ; wrote many commentaries, homilies, orations, 
with several controversial pieces ; died, 407. 

Rufinus, Presbyter of Aquileia, engaged in con- 
troversy with Jerome, 394 ; published a great many 
Latin translations, as well as original works ; died, 410. 

Jerome, born 331 ; in Rome, 363 ; ordained pres- 
byter, about 378 ; translated or revised the Latin Vul- 
gate; wrote commentaries on books of Scripture; 
controversial tracts; an Onomasticon ; and lives and 
works of preceding ecclesiastical writers ; died, 420. 

Theodorus, Bishop of Mopsuestia, in Cilicia, about 
392 ; wrote commentaries, in which he expounded the 
grammatical sense ; but only a few brief fragments 
remain ; died, about 428. 

Augustine, born 354; baptized, 387; ordained 
presbyter at Hippo, 391 ; coadjutor of Valerius, 
Bishop of Hippo, 395 ; began his work, " De Civitate 
Dei," 402 ; pubHshed " Confessions ;" engaged in con- 



66 LECTURES ON ME THODOLOG K 

troversy with the Pelagians, Donatists, and Mani- 
chaeans ; composed a great variety of tracts, bearing 
on Systematic Theology and prevalent errors ; wrote 
his " Retractationes," or reviews of his own work, 
426 ; died, 430. 

Cyril of Alexandria, Bishop of Alexandria, 513; 
an ambitious and turbulent defender of orthodoxy ; 
wrote on the Pentateuch ; on Adoration in Spirit ; some 
commentaries on portions of the Old and New Test- 
aments ; on the Trinity ; against the Emperor Julian; 
and against Nestorius ; died, 444. 

Vincent of Lerins (Vincentius Lirinensis), wrote 
his " Commonitorium ; or, Admonition against Pro- 
fane Novelties of Heretics,'' 434; died, about 448. 

Isidorre of Pelusium ; wrote tracts on Scripture ; 
on Doctrines ; on Discipline ; and on Monachism ; 
died, 449. 

Sedulius, poet, and Scotsman by birth, wrote sev- 
eral hymns, and a Carmen Paschale^ in verse; flour- 
ished, about 449. 

Theodoret, born 386 (or 393) ; Bishop of Cyrus, 
in Syria, 423; deprived, 449; restored, 451; wrote 
questions on Scripture ; commentaries ; and a Church 
history, extending 'from 325 to 429; a religious his- 
tory; and an epitome of heretical fables; died, 456. 

Petrus Chrysologus, wrote a letter to Eutyches ; 
and some sermons ; died, about 456. 

Leo I, surnamed the Great, to whom are ascribed 
letters and sermons ; wrote on Morals ; on the Pas- 
torate ; and left, also, homilies, dialogues, and letters ; 
died, 461. 

Vigilius, Bishop of Thapsus, wrote against the 



HISTORICAL THEOLOGY, 6/ 

heresies of Arius, Nestorius, and on the Trinity; 
flourished, about 480. 

Boethius, author of the ''Consolation of Philos- 
ophy;" put to death, 525. 

Procopius of Gaza, a commentator on Scripture; 
flourished, about 525. 

Aretas, a commentator on the Apocalypse ; flour- 
ished, about 549. 

Evagrius, wrote a Church History ; die4, 594. 

Gregory, Bishop of Tours; died, 596. 

Gregory I, surnamed the Great, Bishop of Rome, 
590; died, 604. 

Joannes Moschus, monk ; died, 620. 

Isidore of Seville ; died, 636. 

Bede, the Venerable \ died, 735. 

John of Damascus, "Dogmatic Theology;" c. 775. 

4. Authority of the Fathers, On this subject there 
are three opinions : 

a. The Roman and Puseyite view, which puts the 
*' Consent of the Fathers " (embodying tradition) into 
the Rule of Faith, along with Scripture. 

b. That of the High-church writers, who, though 
they acknowledge the Scripture as the only rule of 
faith, yet appeal to the Fathers as the proper expos- 
itors of Scripture doctrine, and denounce as arrogant 
and presumptuous those who attempt to oppose mod- 
ern opinions to what is held to be the sentiment of 
Christian antiquity. 

c. The Protestant view, according to which the 
Fathers are to be treated, like other theological writers, 
with the deference and respect to which their learning 
and their virtues may entitle them. 



68 LECTURES ON METHODOLOGY. 

5. Literature, 

a. Collective Editions, \, The first great collection 
was that of De la Eigne, who formed the idea of a 
collection of the Fathers, with a view of opposing the 
doctrines of the French Protestants. This scheme 
met with the approbation of his superiors in the Sor- 
bonne, and the first eight volumes appeared at Paris 
in 1575, and the ninth in 1579. I^ is entitled *'Bib- 
liotheca Veterum Patrum et Antiquorum Scriptorum 
Ecclesiasticorum Latine,*' and it contained about two 
hundred writers. Seven editions of this collection 
were published, with several additions to it. 2. In 
1677 appeared, at Lyons (27 volumes, folio), the 
"Bibliotheca Patrum," which generally and deserv- 
edly bears the name of "Bibliotheca Maxima Patrum 
Lugdunensis.'* 3. After this gigantic undertaking, 
no similar work appeared until that of Andre Gal- 
land was published, under the title of "Bibliotheca 
Veterum Patrum Antiquorumque Scriptorum Eccle- 
siasticorum Postrema Lugdunensi Multo Locupletior 
Atque Accuratior," in fourteen volumes, folio, Venice, 
1 766-1 78 1. The Greek texts are given, with Latin 
versions. Galland omits many authors given in the 
^* Bibliotheca Maxima," but adds, also, one hundred 
and eighty not given in it. 4. The most complete 
edition of both Greek and Latin Fathers is that 
of Migne: '' Patrologiae Cursus* Completus, sen Bib- 
liotheca Universalis, Integra, etc.. Omnium SS. Pa- 
trum, Doctorum, Scriptorumque Ecclesiasticorum," 
Paris, 1 844-1 867. This immense collection includes 
all the Latin writers from the Apostolical Age down 
to the time of Innocent III, A. D. 12 16, and the 



HISTORICAL THEOLOGY, 6g 

Greeks down to the time of the Council of Florence, 
A. D. 1439. I^ most cases, the Benedictine texts 
are followed. Ample indexes are given, both alpha- 
betical and analytical, of the Latin Fathers. Those 
for the Greek, unfortunately, were not all finished 
when Migne's house was burned down, in 1868. 
The Latin Fathers fill, with the indexes, two hun- 
dred and twenty-two volumes, imperial octavo. The 
Greek writers, with Latin versions, take up one hun- 
dred and sixty-seven volumes of the same size. The 
Latin version of the Greek Fathers is also published 
separately, in eighty-four volumes. For purposes of 
reference, there can be no question that this is the 
most convenient series of the Fathers and ecclesias- 
tical writers ever published. Complaints are made of 
many of the volumes, and justly, that sufl&cient care 
has not been taken with the editing; and it is fur- 
ther charged that in some cases the old literary 
policy of the Church of Rome — of modifying, omit- 
ting, and even garbling, for polemical purposes — has 
been followed by Migne. For the study of special 
authors, there are certainly editions to be had more 
accurate and trustworthy than Migne's; and no stu- 
dent who desires to be thorough in critical study 
would ever be satisfied without comparison of various 
editions ; but, with all drawbacks, the fact remains 
that the "Cursus Completus Patrologiae" is an in- 
dispensable necessity to every large theological or 
historical library. 

Among the many incomplete collections and 
translations, the following are the best: i. A useful 
abridgment or analysis, in alphabetical order, namely: 



70 LECTURES ON METHODOLOGY. 

"Bibliotheca Maxima Patrum in Epitomen Redacta," 
Augsburg, 1719, 2 volumes, folio. 2. Gersdorf: "Pa- 
trum Eccles. Lat. Selecta Bibliotheca,'' Leipzig, 1838, 
13 volumes, duodecimo; Clemens Rom., Cyprian, 
Tertullian, Ambrose, Lactantius, Arnobius, Minu- 
cius Felix; a very correct and convenient edition. 
3. "The Anti-Nicene Christian Library; Translations 
of the Anti-Nicene Fathers," edited by Roberts and 
Donaldson; an admirably conceived and executed 
work. 

b. For works on the Fathers, their Literary His- 
tory, their Use and Authority, see list at the close of 
the article on "Fathers," in M'Clintock and Strong's 
"Cyclopaedia." 



SYSTEMATIC THEOLOGY. /I 



SYSTEMATIC THEOLOGY. 

All Theological Science consists of the appli- 
cation of Reason to Revelation. We have gone 
over : 

I. Exegetical Theology, which consists of the Rec- 
ords of Revelation, their history, criticism, and 
interpretation. 

II. Historical Theology, which treats of the con- 
tinued manifestation of Revelation in the life and 
thought of the Church. We come now to consider: 

III. That part of our science which treats of the 
contents of Revelation, apprehended and set forth in 
a scientific form, called Systematic Theology. 

The idea of Systematic Theology is, the apprehen- 
sion by the human intellect, and the setting forth 
in scientific form, of the doctrines contained in the 
Bible, both in the Old and in the New Testaments. 
Systematic Theology is the third chief division of 
Scientific Theology, and necessarily such: for, as 
Scripture is the source of doctrine, its study should 
come first ; and as History shows the development of 
doctrine, its study must follow Exegesis ; and as the 
human intellect moves in history. Systematic Theol- 
ogy, which sets forth the doctrines of Scripture for 
each particular age, must follow both of these other 
branches. 



72 LECTURES ON METHODOLOGY. 

ARRANGEMENT. 

The earlier books on this, as on the other branches, 
are naturally less scientific in form than the later. 
The first arrangement was exclusively that of topics. 
In the English Church, where Theology, in the sys- 
tematic department, has been less developed than on 
the Continent, some of the best writers have simply 
made expositions of the Articles of Religion or of 
the Creeds. The best books are: Bishop Burnet, 
" Thirty-nine Articles ;" and Brown (Archbishop of 
York), "Thirty-nine Articles." 

The later divisions are more scientific. Perhaps 
the best is that which divides Systematic Theology 
into four parts : 

I. Apologetics, or the defense of Christianity 
from attacks from without. 

II. Dogmatics, or the scientific statement of doc- 
trines as admitted by the Church. 

III. Ethics, or a scientific statement of the rela- 
tion of duty in which man stands to God. 

IV. Polemics, or the vindication of doctrine from 
heretical attacks from within the Church. 

I. Apologetics. 

As to the Name, The science which is concerned 
with the proofs of Christianity against objections from^ 
without, is generally styled, by the older English 
writers, " Evidences of Christianity." The Germans 
have used the term *' Apologetics " for the name of 
this science, and the term is now coming into use, 
both in England and in this country. The actual 



SYSTEMATIC THEOLOGY, 73 

defense of Christianity itself is called an apology, 
from anoXoyia, a defense. 

A. The Relation of Apologetics to the other 
theological sciences can hardly be said to be defi- 
nitely settled. Some writers place it at the begin- 
ning of Systematic Theology, as a portal, and make 
it, in fact, the science of the first principles of Chris- 
tianity. 

B. Method of Apologetics, i. The Historical. 
2. The Philosophical. 

1. The Historical is the method usually adopted 
by the English writers on the '^ Evidences." It em- 
braces, according to the ordinary divisions, the Ex- 
ternal and Internal Evidences. 

a. The External are generally twofold : The 
Evidences from Miracles and the Evidences from 
Prophecy. 

b. The Internal takes up the Christian books as 
histories existing in the world — that is, the Old and 
New Testaments — and draws its arguments from the 
character of the books. 

2. There is also a line of evidences called Pre- 
sumptive Evidences (belonging to the "Philosoph- 
ical" division), much followed by English writers, 
which may be summed up briefly as follows : If 
there be a God, it is not likely he would leave intel- 
ligent creatures ignorant and wretched ; and if he 
should communicate with them, the teaching of such 
a revelation must be like the teachings of nature, 
admitting that nature comes from God. This is the 
plan of Butler's " Analogy." It is followed, also, in 

the first part of Watson's " Institutes." 

7 



74 LECTURES ON METHODOLOGY. 

Dr. Warren* proposes a method combining the 
historical with the philosophical, as follows. The task 
of Apologetics is to show : 

I. That Christianity is a fact of history. 

II. That this history includes, of necessity, a 
Divine revelation. 

III. That this revelation is amply adequate. 
C. A Brief History of Apologetics. 

I. In the first century several Christian writers 
wrote defenses of Christianity, to be presented to 
the Roman Emperor, and these defenses were called 
"Apologies." The writers themselves are called the 
"Early Apologists,'' and the whole period is called 
the " Apologetical Period,'' in the history of doc- 
trines. The writings of the " Early Apologists " are 
lost, or nearly lost ; e. ^., those of Quadratus, Aris- 
tides, and Melito of Sardis. The earliest that we 
possess are those of Justin Martyr, A. D. i66. Be- 
tween that time and A. D. 200 come Tatian, Athen- 
agoras, Theophilus of Antioch, and Hermias. In the 
first half of the third century we have Origen, Ter- 
tullian, and Minucius Felix. In the latter half of 
the third century we have Arnobius ; in the fourth 
century, Eusebius ; and Augustine in the fifth. Most 
of these are now reprinted in the "Anti-Nicene 
Fathers," published at Edinburgh. There is only 
one of Augustine's works truly apologetic ; namely, 
"The City of God" (De Civitate Dei).t 

*Dr. Warren, in ** Systematische Theologie Einleitiing," § 9 
t"The twenty-two books, ' De Civitate Dei,' are still worth ready- 
ing. They form the deepest and richest apologetic work of antiquity — 
begun in 413, after the occupation of Rome by the Gothic King Alaric, 
finished in 426, and often separately published." (Schaff: Church 



SYSTEMATIC THEOLOGY. 75 

2. In the Middle Ages we find but little of note. 
There are several books against Jewish objections to 
Christianity ; of these, one of the best is Abelard's 
** Disputation of the Jews with the Christians."* Sev- 
eral were also written against Mohammedanism ; one 
of the best of these is that of Thomas Aquinas, on 
"The Truth of the Faith" (De Veritate Fidei).t 

3. From the Reformation to the present time. The 
Reformation introduced what is called, in the history 
of the human mind, the '^period of criticism." At 
first, criticism was directed to the forms and doctrines 
of Christianity as existing in the Church. But after 
the separation between Romanism and Protestantism 
was fully made, criticism soon began to direct itself to 
the foundations of Christianity itself. The first of the 
Protestant books of Apologetics, and the most import- 
ant, is that of Grotius, on the "Truth of the Christian 
Religion," written in the beginning of the seventeenth 
century.J 

History, Vol. IT, § 179.) ** Augustine's work, * De Civitate Dei,' is 
the grandest attempt to consider Christianity as realizing the idea of 
a Divine plan and order for the world, as containing the imminent 
idea of the world and its history ; even the greatness of the Roman 
Empire is fully seen only in its relation to Christianity." (Smith's Edi- 
tion of Hagenbach's History of Doctrine, § 117.) 

*Abelard's work is entitled ^'Dialogus inter Philos. Judaeum et 
Christianum." It dates from the early part of the twelfth century. 

tThis work was directed against Jews and Mohammedans. Mos- 
heim says, in treating the subject on controversy in that age, "Thomas, 
Aquinas also appeared with dignity among the Christian champions, 
and his book against the Gentiles is far from being contemptible." 

I "The first plan of it was drawn up by Grotius, in 1622, while a 
prisoner at Loevestein. The original object of this prison-work, which 
was written in verse, was to furnish sea-faring men, who should come 
in contact with the heathen, arguments in defense of their faith. But 
when translated into Latin prose, it found its way into the highest cir- 
cles of educated men, and was, until very recently, a standard text-book 



^6 LECTURES ON METHODOLOGY. 

In the latter part of the seventeenth century, the 
rise of the so-called Deism of England, under Lord 
Herbert, of Cherbury (f 1648), and under- Hobbes 
(f 1649), g3.ve rise to a whole series of books on the 
Evidences, in England, France, and Germany. The 
earliest English writer against the deists was Rich- 
ard Baxter: "The Unreasonableness of Infidelity,'* 
1655, followed by "The Reasons of the Christian Re- 
ligion," 1667.* John Locke also wrote a book called, 
"The Reasonableness of Christianity/'f 

on the Evidences of Christianity. In this work, Grotius may be said 
to have erected Apologetics into a science, and thus rendered immense 
service, even though his treatment of the subject does not meet all the 
wants of the present age. It is dividend into six books, of which the 
first treats of the existence and attributes of God; the second, of the 
excellence of the doctrine and ethics of Christianity ; the third, of the 
authenticity of the books of the New Testament ; the last three, of ob- 
jections supposed to be made on the part of pagans, Mohammedans, 
and Jews." (M'Clintock and Strong's Cyclopaedia, Vol. Ill, p. 1,019.) 
This work has been translated into German^ French, English, Chinese, 
and Malay. The last English edition is London, 1849, duodecimo. 

* Baxter's "Reasons of the Christian Religion" were considered, 
by Dr. Samuel Clark, as one of the most masterly performances on the 
subject of any in the English language. Bogue says, *' In it, Baxter 
examines Lord Herbert's book on Truth, and furnishes some ingenious, 
judicious, and valuable remarks by way of answer ;" and Bickersteth 
says, "Baxter's 'Reasons' contain an able statement of the evidences." 
(See Alliboite's " Dictionary of Authors," Vol. I, 143.) Baxter is said to 
have written one hundred and twelve books, while more than half that 
many were written against him. 

t"This treatise was first published in 1695, without Mr. Locke's 
name : he concealed his being the author of it from his most intimate 
friends. A learned and ingenious prelate observed, * If Mr. Locke 
writ it, it was the best book he ever labored at.' . . . And Lim- 
borch preferred it to all the systems of divinity he had ever read. Dr. 
Edwards wrote against it ; and his objections produced from Mr. Locke 
two vindications of it. These merit the reader's attention as much as 
the work itself, which has long been generally approved." (Bishop 
Watson's Collection of Theological Tracts; cited by Allibone, in 
Vol. II, of "Dictionary of Authors".) Hagenbach says. § 2^8, "His 



SYSTEMATIC THEOLOGY, 7/ 

The Boyle Lectures were devoted entirely to this 
subject (established 1691) * Other lectures for the 
defense of Christianity were established, especially 
the Bampton Lectures, established 1780, and con- 
tinued to the present time. The latest lectures of 
this kind are the Hulsean, from 1820 to the present 
time. One of the best books resulting from the Bamp- 
ton Lectures is Farrar's *' Critical History of Free 
Thought."! Bishop Butler's great work, "The Anal- 
ogy of Religion," attempted to prove the truth of 
Christianity by showing that if we doubt its evidences, 
we must also doubt the evidences of our senses with 
regard to nature around us. 

Some object to the testimony from miracles, that 
it is not adapted to our age; e, g.y Coleridge admits 
that it was valid against the Jews at the beginning 
of Christianity, but it is of little value now as com- 
pared with internal evidences. This last phase in the 
history of Apologetics leads to : 

D. A Final Comparison between the Dif- 
ferent Methods, and an estimation of their com- 
parative value. 

I. First, then, the question of the value of the ar- 
gument for miracles. The remark is often made, and 
there is ground for it, that our circumstances are so 

* Reasonableness of Christianity' gave the tone to the apologetic litera- 
ture of the period." 

* A good idea of the different courses of lectures established in 
England, for apologetical purposes, may be obtained by the student, 
in a short space, by consulting the articles on each in the " Encyclo- 
paedia Britannica," and M'Clintock and Strong's ** Cyclopaedia." 

tFarrar's work was delivered in lectures at Oxford, in 1803, and 
published in the Bampton series in the following year. It contains 
apologetical material of great value. 



78 LECTURES ON METHODOLOGY. 

different from those of the Apostolic Age, that the 
proof from miracles, so valid and convincing then, is 
comparatively less so now. The spirit of the age is 
far removed from the miraculous. But, on the other 
hand, the very fact that the spirit of the age is mate- 
rialistic and pantheistic, seems to require a renewed, 
and even stronger, presentation of the argument from 
miracles than ever before. The tendency of the best 
of the most recent apologists, is not to thrust the 
argument from miracles into the background, but 
to vindicate it afresh. This is done with great power 
by Auberlen in his "Divine Revelation" (translated 
under that title in Edinburgh, 1867), original Ger- 
man edition, 1864. The subject is also fully treated 
in Mozley on *' Miracles," London, 1866. It is also 
discussed intelligently by Fisher, in his ''Essays on 
the Supernatural Origin of Christianity." According 
to all these writers, the chief task of the apologist for 
Christianity, in the present age, apart from the meta- 
physical conflict with pantheism and positivism, is to 
vindicate the sacred writings, not merely from attacks 
from without, but also from the so-called liberal school 
of theologians within the Church. 

This task again resolves itself into that of vindi- 
cating the historical reality of Scriptural miracles. 
It is the fashion of professed skeptics, as well as with 
the liberal theologians of whom I have spoken, to 
assume that miracles are impossible. It is plainly 
nothing but an assumption. To deny the possibility 
of miracles, amounts, in substance, to denying the 
personality of God. 

2. A very strong form of argument in modern 



SYSTEMATIC THEOLOGY, 79 

Apologetics is drawn from the actual phenomena of 
Christianity, as existing facts which no one can deny. 
The most prominent of these phenomena are: 

a. The character of Christ, which has been so de- 
scribed, by rationalistic and infidel writers, as to bring 
the question down almost, if not quite, to the point, 
whether Jesus were an impostor or not. The replies 
to these attacks, within the last twenty years, have 
brought out, with greater force than ever, the over- 
whelming power of the evidences for Christianity 
contained in the person and life of the Redeemer. 
Writers on the Life of Christ* are, Neander, Lange, 
Pressense, Ellicott, Young, Plumptre, and Dr. Schaff. 
"The Person of Christ, the Miracle of History," is a 
very valuable little book, published by the American 
Tract Society. 

b. The books of the New Testament themselves, 
as affording abundant proof, within themselves, of 
their own truthfulness. 

c. The specific doctrines of Christianity, which can 
be traced up to within thirty years after the death of 
Jesus Christ. See the following works : Schmidt's 
'' Pauline Christ," 1867 ; M'Cosh, '' The Supernatural 
in its Relation to the Natural ;" Westcott, " On the 
Canon of the New Testament ;" and Tischendorf, 
" When were Our Gospels Written V Republished 
by the American Tract Society, 1868. 

II. Dogmatics. 

A. Idea and Scope. The Greek word Adyiia^ 
means that which appears to any one or to any body of 
* Notices of Lives of Christ are given under Church History. 



80 LECTURES ON METHODOLOGY. 

men to be true. It is derived from the verb Aoxiwy 
I think. 

Secondarily, it means a decree ; and it is in this lat- 
ter sense, namely, of ascertained and admitted truth, 
that we use the word. A dogma is not simply an 
opinion, but is a doctrine upon which the Church 
has settled as a matter of faith. Dogmatic Theology 
differs from Speculative Theology in this, that it does 
not set out from doubt, but from faith. It finds its 
material in the Word of God, on the one hand, and on 
the other, it makes the Word of God the criterion of 
the methods and results of its work upon that material. 
But the Scriptures contain truth, not merely for one 
age, but for all ages. The development of the truth 
in the thought of the Church is susceptible of modi- 
fications from age to age. 

Beside the Bible stands the witnessing Church, 
to which Christ has given the promise of his presence 
and the guidance of his Spirit to the end of time. 
Dogmatic Theology, therefore, while it finds its ma- 
terial in the Bible, expresses the thought of the 
Church in each age with regard to that material. 
The Creeds or Confessions are valued as authority for 
Dogmatics, because they are drawn from the Bible, 
but only so far as they agree with it. 

Whenever, in the advancement of science, it is 
found that the Creed does not harmonize with the 
Bible, the Creed must be revised by the Church. 

B. History of Dogmatic Theology. 

I. Origen is the first writer giving what may be 
called an outline of the system in his work, Tz^pX «/?;^a>v, 



SYSTEMATIC THEOLOGY. 8 1 

concerning principles.* The next is Augustine, in his 
" Enchiridion f ad Laurentium, de Doctrina Chris- 
tiana," etc. The first scientific Dogmatic Theology is 
by the Greek theologian, John of Damascus. J 

2. During the Middle Ages the Scholastic Theol- 
ogy was an attempt to apply Aristotelian Philosophy 
and Logic to Theology. The way was prepared 
by John Scotus Erigena,§ in the ninth century. In 
the twelfth century, Anselm || of Canterbury, Ros- 
celin, and Abelard^ may be named. The first 

*"*De Principiis, On the Fundamental Doctrines of the Christian 
Faith,' in four books. This was the first attempt at a complete Dog- 
maticy but full of the author's peculiar Platonizing and Gnosticizing 
errors, some of which he retracted in his riper years. In this work 
Origen treats, first, of God ; in the second book, of Creation and Incar- 
nation ; in the third, of Freedom, which he very strongly sets forth and 
defends against the Gnostics ; in the fourth, of the Holy Scriptures, 
their Inspiration and Authority, and the Interpretation of them ; con- 
cluding with a Recapitulation of the Doctrine of the Trinity." (Schaff : 
Church History, I, § 128.) 

t A brief compend of the doctrine of Faith and Morals, which he 
wrote in 421, or later, at the request of Lauren tins, for a list of works 
complete. (Schaff: Church History, HI, § 179.) 

I** An Accurate Summary of the Orthodox Faitli," drawn up near 
the beginning of the eighth century, by the monk, John of Damascus, 
where the expositions of doctrine are given, for the most part, in the 
expressions of the older Fathers, especially the three great *^eachers 
from Cappadocia." (See Neander, '* Church History," Vol. HI, p. 169.) 

§ For an account of the theological views of Erigena, see Nean- 
der, " Church History," Vol. HI, p. 461. He was eminently a thinker ; 
but his principal work, *'De Divisione Naturae," is not a Dogmatic 
Theology in the strict sense of the word. Last edition of it was Ox- 
ord, 1681. 

llSee M'Clintock and Strong, ** Cyclopaedia ;" Gieseler, "Church 
History," HI, 175 ; Neander, " Church History," IV, 237 ; Hagen- 
bach, "History of Doctrines," Vol. II, § 180; and Methodist Quar- 
terly Review^ October, 1853, where Anselm's Life and Doctrines are 
treated. 

^The best idea of Abelard's philosophical and theological works 
is given by Neander, "Church History," Vol. IV, p. 375, sq. 



82 LECTURES ON METHODOLOG V. 

strictly Scientific Theology covering the whole ground 
in the Scholastic Period is that of Peter Lombard, 
whose " Quatuor Libri Sententiarum," or " Book of 
Sentences/' formed the basis of all books on Dog- 
matic Theology for several centuries.* 

The next great names are three of the thirteenth 
century — Alexander of Hales,f called the " Doctor 
Irrefragibilis" (1222-1245), Albertus MagnusJ (1222- 
1280), and Thomas Aquinas§ (1221-1274), the greatest 

* Peter Lombard, Bishop of Paris, 1159. (tii6o.) *' Following a 
method which had long been practiced, but which he applied more 
skillfully than others, he composed a manual of doctrine under the 
title of * Quatuor Libri Sententiarum.' By laying for his founda- 
tion a collection of sayings from the older Churoli teachers, particularly 
Augustine and Gregory the Great, he met the wishes of the reigning 
Church party ; and by the great variety of questions which he pro- 
pounded, by his method of arranging the whole matter according to cer- 
tain general grounds of distribution, of citing opposite opinions from 
the Fathers, which he endeavored to reconcile by means of accurate 
distinctions, he presented a point of attachment for those inclined to 
dialectics. This method and its ingenious application, the rich store of 
matter reduced to a compact brevity, the sobriety and moderation of 
the theological spirit therein exhibited, procured for this work an ever- 
increasing popularity, so that it became the standard manual of the 
following centuries, and was adopted by the most distinguished teach- 
ers, who wrote commentaries upon it." (Neander's Church History, 
Vol. IV, p. 409.) 

t*'His *Summa' was written at the command of Pope Innocent 
IV, and enjoined by his successor, Alexander IV, to be used by all 
Professors of Theology in Christendom." (Compare M'Clintock 
and Strong, ** Cyclopaedia.") Alexander gave the doctrines of the 
Church a more rigorously syllogistic form than they had previously 
had, and may thus be considered as the author of Scholastic Theology. 
He, however, frequently carried his dialectics to a ludicrous extreme. 
(Also, see Neander's "History of Dogmas," Vol. II, p. 574, s^.) 

I One of the most cultivated men of his age, but rather a learned 
man, and a compiler of the works of others, than an original thinker. 
He was a noted mathematician and a strong Aristotelian, so that his 
Theology is strongly tinctured with the philosophy of that school. 

§ Thomas Aquinas was the head of a new school, which embraces 
nearly all the theologians of the Dominican order. These monks, from 



SYSTEMATIC THEOLOGY, 83 

of all. Their method differed from that of the '^ Sen- 
tences;" they wrote what is called '' Summae Theo- 
logiae" (Summaries of Theology), in which every chap- 
ter was subdivided into questions, distinctions, etc. 

In these, attempts at the closest theological order 
was made. A modification of the Scholastic Theol- 
ogy, called the ** Mystical Theology," finds its chief 
representative in Bonaventura* (" Doctor Seraph- 
icus ;" died, 1274); and another modification, called 
the " Dialectic School of Dogmatic Theology," is 
represented by Duns Scotusf ('' Doctor Subtilis ;" 
died, 1308). The last of the Scholastic theologians 
proper is Gabriel Biel^ (died, 1495); while the 

pride for their greatest doctor, have retained the name of Thomists. 
His collected writings fill twenty-three folio volumes. A summary of 
his doctrines would be too lengthy for insertion here ; but compare 
M'Clintock and Strong's "Cyclopaedia," Vol. I, p. 328; Neander's 
*' History of Dogmas," II, 542 ; Hagenbach's " History of Doctrines," 
§ 204; and Neander's "Church History," IV, 421. 

* Bonaventura's original name, like that of his father, was John 
of Fidanza. He was born at Bagnarea, not far from Viterbo, in Italy, 
about the year 1221, and lived to assist at the General Council of 
Lyons, in 1274, during the session of which he died. In him we find 
once more united the Mystical and the Dialectic Theology. He dis- 
tinguished himself as a writer of mystical and practical works on 
Christianity, and of a "Commentary on the Sentences." (Neander : 
Church History, IV, 421.) The same writer says: "His great mind 
grasped the whole compass of human knowledge as it existed in his 
time." Baumgarten-Crusius calls his " Breviloquium " the best manual 
of Systematic Theology produced in the Middle Ages. (Best edition, 
Tubingen, 1845.) 

tThe exact date, as well as the place of the birth of Duns Scotus, 
is unknown. In 1301, he was appointed to the theological chair in 
Oxford, which he filled with so great reputation that it is said more 
than thirty thousand scholars came to hear him. For an extended 
account of this great divine, see M'Clintock and Strong's " Cyclo- 
paedia," II, 914 ; Neander's " History of Dogmas," Bohn's edition, II, 
544 ; and Hagenbach's " History of Doctrines," I, 396. 

j: Gabriel Biel is commonly called " the last of the schoolmen." 



84 LECTURES ON METHODOLOGY. 

greatest, and perhaps the' last, of the Mystical Divis- 
ion, was Gerson ('*' Dr. Christianissimus ;" died, 1429).* 
3. During the Period of Reformation. Luther 
was rather a preacher and reformer than a dogmatic 
divine. But his younger companion in the Reforma- 
tion, Melanchthon, laid the foundation of Protestant 
Dogmatic Theology, in his work called " Loci Com- 
munes," subsequently "Loci Theologici"f (Common- 
places of Theology). A few of the great Lutheran 
divines following Melanchthon are Gerhard, Quen- 
stedt, Calov, Hollaz, and Baier. The greatest is Ger- 
hard, J whose " Loci Theologici " is now reprinting in 

" He denied the absolute supremacy of the Pope, declared that the 
priest's absolution does not remit sins, and defended the Council of 
Basle as valid and authoritative." (M'Clintock and Strong's Cy- 
clopaedia.) 

* Of this great man we only have space to say, that he spent his 
life of unwearied effort in attempting to reform the Church from 
within ; but died without even temporarily relieving it of iits abuses. 
For accounts of his life and writings, see Neander, "Church History," 
Vol. V, p. 78, sq.; M'Clintock and Strong's " Cyclopaedia," and others. 

tHis "Loci Communes Rerum Theologicarum " were a sort of 
summary of Christian doctrine, in which the truths asserted by Luther 
in his various compositions were reduced to a system, and more easily 
inculcated. The subjects of difference with the Romish Church are 
distinctly stated with reference to Scriptural proof and without con- 
troversial argument — a method of persuasion better suited to moderate 
minds than the most eloquent appeals of impassioned reason. It was 
the opposite to the method of Luther ; yet the latter was sensible of 
its advantages, and so little bigoted to his own style, that he bestowed 
the strongest possible eulogy on the production of his friend. ' He 
ranked it incomparably above the writings of the Fathers, and pro- 
nounced it to be the best book he had ever seen, except the Bible. 
(Encyclopaedia Britannica, XIV, 476.) 

J John Gerhard. (1582-1637.) " His great points of excellence as 
a dogmatic writer are comprehensiveness of plan, thoroughness of the 
treatment of topics, and perspicuity of style. The * Loci Communes 
Theologici ' has not only been a standard of Lutheran Theology for 
two centuries, but has also been greatly valued by Roman Catholics 
and reformed theologians." (M'Clintock and Strong's Cyclopaedia.) 



SYSTEMATIC THEOLOGY, 85 

a new edition. A mystical school arose, also, in 
opposition to the scholastic, represented by Jacob 
Bohme, Weigel, and Arnd, and later by Spener.* In 
the Reformed Church, Calvin's " Institutes '* formed 
the dogmatic basis of the sixteenth century, and is 
the basis to this day. The leading reformed writers 
are Hyperius, Alting, and Wolleb. A modification 
of the Reformed Theology was introduced by Coc- 
ceius,t called " the Theology of the Covenant," or 
" the Federal Theology." The chief writers are Bur- 
mann and Witsius.J This "Federal Theology" may 
now be said to form part of the modern Calvinistic 
Dogmatics, and is incorporated into- the Westminster 
Confession of Faith. 

The later history of the Reformed Church includes 
the Arminian school, represented by Arminius and 
Episcopius, with their followers in the Church of En- 
gland and the Methodist Church ; it also embraces 
the so-called rationalistic divines in Germany. 

The latest modern Dogmatic Theology is marked 
by three features which distinguish it : (i.) A return 
to the early reverence for the Scriptures, as above 

* Philip Jakob Spener. (1635-1705.) Founder of the so-called 
"Pietists " in Germany. (See ** British Cyclopaedia," Vol. XX, p. 505.) 

1 John Cocceius, one of the most distinguished theologians and 
Biblical interpreters of the seventeenth century. *' While conscien- 
tiously adhering to the doctrines of the Reformed (Calvinistic) Church, 
he gave to them a more Scriptural and less scholastic form, in conse- 
quence of his free and profound study of the Bible." (See M'Clintock 
and Strong's "Cyclopaedia.") 

% Hermann Witsius. (1636-1708.) A learned divine of North Hol- 
land. At the age of eighteen he publicly recited a Hebrew discourse on 
**The Messiah of the Jews and the Christians." He was a judicious 
as well as a learned and pious writer, and some of his works continue 
to be held in high estimation. (See a list of the most important in 
*' Enc^^clopaedia Britannica.") 



86 LECTURES ON METHODOLOGY, 

tradition ; (2.) An increased respect for the ancient 
theologians, without, however, blind reliance upon 
them ; (3.) A greater freedom in the use of mate- 
rials than formerly existed. 

Among the Roman Catholic theologians of mod- 
ern times are Perrone, a Jesuit of the Italian school 
(" Prelectiones Theologici"), and Klee and Dollinger, 
of the German school. 

C. The Method of Dogmatic Theology. 

1. The older method is that of topics — '^ loci'' — 
followed by Melanchthon, Gerhard, and many other 
writers. 

2. The Analytic Method, followed by Dr. Chal- 
mers, in his '^ Institutes of Theology," and which he 
vindicates on the ground that it is better for us to 
proceed by the method of inquiry than by that of 
demonstration, because Theology does not admit of 
demonstration. The simple reply to this is, that who- 
ever undertakes a system, undertakes really to teach 
a science, not simply to find out whether there be 
any science. Dr. Chalmers's view implies that we can 
find no connecting link between one truth of Chris- 
tianity and another, and this amounts to saying, in 
substance, that Theology is no science, and never 
can be one. The very aim of Systematic Theology 
is to make clearly manifest the connection between 
various truths of the Christian religion. 

3. The Synthetic Method, which is that generally 
adopted in Modern Theology, starts from certain 
fixed principles, given by Revelation, and deduces 
from these the system, as a whole and in detail. 



SYSTEMATIC THEOLOGY. 8/ 

b. Different Outlines of Dogmatic Theology. 
I. Hill's* "Divinity" is based upon the following 
outline : 

Book I. Evidences of the Christian Religion. 
Book II. The System taught in the Scriptures. 
Under this book (II), he treats as Prolegomena: 

1. Inspiration of Scripture. 

2. Use of Reason in Religion. 

3. The relations of Christianity to Philosophy. 
Then, under Dogmatics proper, he sets forth the 

dogmatic principles of Christianity, according to the 
controversies that have arisen concerning them, in 
the following order: 

1. The Person of Christ. 

2. The Doctrine of the Trinity. 

3. The Fallen State of Man. 

4. The Remedy provided for it, including : a. The 
Atonement ; b. The Results of Atonement, or Regen- 
eration and Justification. 

2. John Pye Smith'sf '* First Lines of Christian 
Theology." The following division is set forth : 

1. Prolegomena: a. Evidences of Christianity; 
b. Grounds of Authority in Theology. 

2. Dogmatics proper: I. Of God; II. Of the Fall 
of Man ; III. Of Redemption. 

^George Hill, D. D. (1750-1819.) A divine of the Kirk of Scot- 
land, the author of a System of Theology. His "Institutes" were 
published at Edinburgh, 1803, and his "Lectures in Divinity," in the 
fifth edition, 1849, octavo. 

t John Pye Smith, D. D., LL. D. (1774-1851.) An English the- 
ologian of distinction, whose writings on theology have elicited the 
praise of the best critics of his own country and of ours. (See Alli- 
bone's "Dictionary of Authors," and a biographical sketch in the 
"Encyclopaedia Britannica.") 



88 LECTURES ON METHODOLOGY. 

I. Of God. 

1. The Existence of God. 

2. The Nature of God. 

3. The Attributes of God. 

4. The Trinity. 

5. The Works of God: a. His Decrees; b. His 
Acts : (i.) Creation ; (2.) Providence. 

n. Of the Fall of Man. 

1. Of Original Sin. 

2. Of Sinfulness in Man: a. The Fact; b. The 
Source; c. The Consequences. 

HI. Of Redemption. 

1. The Eternal Purpose of Redemption. 

2. The Method of Redemption. 

3. The Dispensations of Redemption: a. Under 
the Old Testament, anticipating Christ ; b. Under the 
New Testament : Christ, His Person, and His Works. 

3. Watson's "Outline of Dogmatics:" 
I. Doctrines Relating to God. 

1. Existence of God. 

2. The Attributes of God. 

3. The Person of the Godhead. 
n. Doctrines Relating to Man. 

1. Original Sin: a. Primitive Condition of Man; 
b. Fall of Man ; c. Results of the Fall. 

2. Redemption: a. The Principle of Redemption; 
b. The Extent of Redemption ; c. The Fruits of Re- 
demption. 

4. Martensen's* " Christian Dogmatics," Lutheran. 
The Christian Doctrine of God: 

/ *H. Martensen, Bishop of Copenhagen; " Christlichen Dog- 
matik," 1856. 



SYSTEMATIC THEOLOGY. 89 

I. The Doctrine of the Father. 

1. Creation: a. Of the Material Universe; b. Of 
Angels ; c. Of Man, in the Image of God. 

2. Loss of the Image of God. 

II. The Doctrine of the Son. 

1. The Incarnation of God in Christ. 

2. The Work of Christ in Reuniting God and 
Man. 

III. The Doctrine of the Holy Ghost. 

1. The Procession of the Holy Ghost. 

2. The Work of the Holy Ghost: a. The Opera- 
tions of Grace; b. Means of Grace on Earth; c. The 
Perfecting of the Church in Heaven : (i.) The Resur- 
rection ; (2.) The Intermediate State; (3.) The Second 
Advent of Christ ; (4.) Eternal Life. 

5. Nitzsch's (C. J.) ^'System of Christian Doc- 
trines :"* 

1. Of the Good. 

1. God: a. Essence; b. Attributes; and, c. Person. 

2. The Creation : a. The World ; b. Angels ; and, 
c. Man. 

II. Of the Evil. 

1. Sin. 

2. The Fruits of Sin, or Death. 

III. (9/* Salvation, or the bringing back of the 
Evil to the Good. 

1. Its Source — Christ the Redeemer: a. His Hu- 
miliation ; b. His Exaltation. 

2. The Application of Salvation to and by Man : 
a. His Calling ; b. Renewal ; c. Sanctification. 

*Nitzsch: "System der Christlichen Lehre," Bonn, 1829 and 1851. 
Translated in Clark's Library, Edinburgh. 

8 



90 LECTURES ON METHODOLOGY. 

3. Fellowship in Salvation : a. The Family ; b. So- 
ciety; c. The Church. 

4. The Completion of Salvation : a. Resurrection ; 
b. Judgment; c. Eternal Life. 

6. Hase's* "Evangelical Protestant Dogmatics:" 
I. Ontology, 

1. Anthropology. 

2. Theology. 

II. Chris to logy, 

1. Christ in History : a. His Person ; b. His Work. 

2. Christ in the Soul of Man : a. Calling ; b. Jus- 
tification ; c, Sanctification. 

3. Christ in the Church: (i.) The Idea of the 
Church ; (2.) The Church as the Channel of Grace : 
a. The Word of God ; b. The Sacraments ; c. The 
Destiny of the Church. 

III. Ethics. 

The word Ethics is derived from the Greek ^?9o(?. 
The word "morals" is often used in English as the 
synonym of ethics. It includes all the duties we owe 
to God, ourselves, and each other, in all possible 
relations. 

Ethics, in the Christian sense, is the doctrine of 
the relations of duty between man and God, under 
the Christian law. As a speculative science, it is not 
infallible, but, like other sciences, it is progressive. 

A. The Sources of Christian Ethics are two- 
fold : 

I. The Natural Law. 

*Carl Hase: "Lehrbuch der Evangelischen Dogmatik," Stuttgart, 
1826; fourth improved edition, 1850. 



SYSTEMATIC THEOLOGY, 9 1 

2. The Revealed Law. And as it is not impos- 
sible that new knowledge of both of these can be 
gained with the advances of human thought, it fol- 
lows that the ethical science may be progressive. 

The Natural Law, with its obligations, has been 
largely studied apart from Christianity, and a whole 
body of science exists, called Moral Philosophy, or 
Philosophical Ethics. So we have a system of Gre- 
cian Ethics, Roman Ethics, etc. Even in Christian 
times, Ethics, or Moral Philosophy, is studied apart 
from revealed religion, and even some great Christian 
writers have cultivated this field. But Christian 
Ethics includes within its sphere all that can be 
taught as Moral Philosophy, and also includes a great 
deal more. 

In Germany, Christian Ethics, in the proper sense 
of the word, has been much more largely studied than 
in England or America ; indeed, there are few proper 
treatises on Ethics in the English language, while there 
are scores of them in the German. On the other 
hand, most of the Christian writers on Moral Philos- 
ophy, in England and America, mingle, to a certain 
extent, Christian Ethics with natural morals, appeal- 
ing to the sanctions of the Divine law, as contained 
in Scripture, as well as those of the natural law, writ- 
ten in the constitution of man. It has always been a 
question in Systematic Theology, whether Ethics 
should be absolutely separated from Dogmatics in 
the text-book. The course adopted by most modern 
writers, however, is to treat them separately. 

B. History of Ethics. The first source is the 
Bible. Christian Ethics considers the Old Testament 



92 LECTURES ON METHODOLOGY. 

to be authoritative, except where it is repealed by the 
New Testament. Of course, the New Testament, giv- 
ing the history of the life, teachings, and person of 
Christ, is the chief source of Christian Ethics. All of 
the early writers treat of the subject of Christian 
Ethics. Turtullian, A. D. 220, is especially to be 
named.* All the Middle Age writers, almost without 
exception, made Ethics largely subservient to Doc- 
trine and Speculation, and the whole tendency of 
the sacramental system, was, on the one hand, theo- 
retically to give a fictitious value to "good works," so 
called, and on the other hand, to make holy living 
needless. 

The Reformation brought back again the Scrip- 
tures as the sure base of Morals, and gave to Chris- 
tian Ethics again its scientific principle; namely, that 
love springing from faith is tJie fulfilling of the lazv. 

The Reformers treated Ethics principally in the 
catechetical form, though Melanchthon wrote a special 
treatise on Moral Philosophy, A. D. 1539. The Re- 
formed writers, both on the Continent and in Eng- 
land, adhered, to some extent, to the old method of 
Casuistry,! treating Ethics in a practical way. The 

**'His ethical writings were very numerous; such as, 'Concern- 
ing Spectacles,' 'Concerning the Veiling of Virgins,' 'Monogamy,' 
* Penitence,' ' Patience,' etc. His idea of Christianity was, that it was 
a vast and defiant war power, separated from all the heathen customs 
of the Old World, and resolved to bring upon that world the judgment 
of Heaven." (Dr. B. H. Nadal.) 

t Casuistry is that branch of Christian Morals which treats oi casus 
conscieiiticE (cases of conscience) ; that is to say, of questions of conduct 
in which apparently conflicting duties seem at first to perplex and dis- 
turb the moral faculty, and make it necessary to trace, with a careful 
exclusion of every thing but moral considerations, the consequences of the 
rules of morality. (Whewell; History of Moral Philosophy, xxiv.) 



SYSTEMATIC THEOLOGY, 93 

transition from the older to the more modern forms 
of thought, on the subject of Morals, was made by 
Grotius.* 

In Germany, Schleiermacherf gave birth to the 
modern method of treating Ethics. Richard Rothe's 
"Theolog. Ethick,"J is the most complete treatise 
on Philosophical Ethics in modern times. Among 
English writers on Christian Ethics, in the proper 
sense. Bishop Butler 1| takes the lead. And after him 
comes Wardlaw, "Christian Ethics,"§ and Hopkhis, 

Rant calls Casuistry, " The dialectics of conscience." In this sense the 
word might have a good meaning; but its ordinary use is to designate 
sophistical perversion or evasion of the moral law. (See M'Clintock 
and Strong's "Cyclopaedia," from which this is taken.) 

* Of this great historical character it is hardly necessary to make 
mention here. He was born at Delft, 1583. At eleven years of age, he 
was sent to the University of Leyden. When sixteen, he accompanied 
a Dutch embassy to Paris, where he was received by the king with 
honor, and had the degree of LL. D. conferred upon him at that age. 

tThe activity of Schleiermacher in Christian Ethics, as in other 
departments of Theology, was immense. From 1819, he published his 
treatises on "The Idea of Virtue, "The Idea of Duty," and on "The 
Relation between the Moral. Law and the Law of Nature ;" also , on 
" The Idea of what may be Allowed," and " The Chief Good." (Dr. B. 
H. Nadal, in M'Clintock and Strong's Cyclopsedia.) 

X Rothe (translated by Morrison, Clark's Library, Edinburgh, 
1868, octavo) seeks to combine Hegel's stand-point of objective knowl- 
edge, with Schleiermacher's fine moral tact and organizing power, and 
to excel them both in his highly original method. (Ibid.) 

II Bishop Butler (ti752) sets forth his moral doctrine in his "Ser- 
mons" (often reprinted), which have been recently published as a text- 
book, by the Rev. J. C. Passmore, under the title, "Bishop Butler's 
Ethical Discourses," Philadelphia, 1855, duodecimo. He is undoubt- 
edly the greatest of modern English writers on the true nature of 
Ethics. (Ibid.) 

§ Wardlaw 's "Christian Ethics; or, Moral Philosophy on the 
Principles of Divine Revelation" (Congregational Lectures, Vol. I), 
London, 1833 ; second edition, 1834, with an Introductory Essay by Dr. 
L. Woods, New York. Wardlaw was a distinguished theologian of 
the Congregational Church of Scotland, and Professor of Systematic 



94 LECTURES ON METHODOLOGY, 

''Moral Science."* The two Mills found morals solely 
on utility. 

IV. Polemics. 

A. Uses of Controversy. Polemics is directed 
against heretics within the Church ; Apologetics 
against unbelievers outside of the Church. As errors 
and heresies spring up within the Church, they must 
be met and refuted ; hence the necessity of Polemics. 
Further, as different Churches have arisen within the 
sphere of Christendom, with diversity of Creeds and 
Confessions, each naturally seeks to vindicate itself. 

Polemics means war^ from T.6leixoq\ but its true 
aim must always be irenical {elprjvfjy peace) ; that is to 
say, peace in the truth. If this aim be kept in view, 
Controversy is never hurtful. The absence of Con- 
troversy is by no means a proof of unanimity. It is 
often only the sign of indifference. Among irenical 
writers may be classed Leibnitz, Grotius, George 
Calixtus, and John Dury.f 

Theology in the Independent Glasgow Theological Academy. As a 
writer he was noted for his candor and vigor of thought. 

*Mark Hopkins, D. D., LL. D.: "Lectures on Moral Science," 
New York 1863 ; and in 1868 issued the best recent work on Ethics, 
entitled the **Law of Love and Love as a Law," New York, i vol- 
ume, duodecimo. It is invaluable. 

fLeibnitz. (1646-1716.) In making a note upon the name of this 
distinguished scholar, whose philosophy alone marks the beginning-of a 
distinct period in Church history, we only wish to cite the student to 
that tendency in his writings peculiar to the subject in hand. For this 
purpose we quote from the " Encyclopaedia Britannica," Vol. XIII, 
page 319, the following: '*To the 'Miscellanea Berolinensis,' which 
the Academy afterward published, Leibnitz contributed many valuable 
papers. A correspondence which he had for a long time maintained 
with Bossuet, touching a plan for the reunion of the Catholics and 
Protestants, came, about this time, to an unsuccessful termination. He 



SYSTEMATIC THEOLOGY, . 95 

Pusey's* "Eirenicon"! is an attempt to show: 
First, the points of agreement between the Church 
of England and the Church of Rome; and, secondly, 

was also engaged in a vain attempt to construct a universal language; 
but of his long and deep meditations upon this subject, nothing remains 
except a few hints, found among his papers after his death. In answer 
to the skeptical views of Bayle on the Origin of Moral Evil, Leibnitz, 
in 1 7 10, published his complete work, the 'Theodicee,' containing his 
chief opinions on metaphysics and theology, and, among others, his 
doctrines of pre-established harmony and optimism. So courteous and 
tolerant was he, in this work, toward his opponents, that several emi- 
nent men unjustly suspected him of favoring the doctrines he refuted." 

George Calixtus. (1586-1656.) "Perhaps the most independent 
and influential of the Lutheran divines of his age. . . . Peaceful 
himself, the aim of his studies and efforts was to settle the disputes of 
the Christian parties; and it led him into endless controversies. . . . 
He had adopted the opinion of the peace-makers and Remonstrants, 
that the essential doctrines of Christianity were held by all the Churches, 
and desired to propagate this opinion, and to bring the adherents of all 
the Churches to some nearer understanding." (M'Clintock and Strong's 
Cyclopaedia, Vol. II, page 30.) 

Dury. ( 1 595-1680.) A noted Scottish divine, who devoted his 
whole life in attempting to bring about a reconciliation of the different 
Churches of Christendom. (See Gieseler's "Church History," IV, § 51, 
and others.) 

*Dr. Edward B. Pusey. A divine of the Church of England, born 
1800, whose "profound learning, untiring zeal, and exemplary piety" 
have made him one of the great names of the nineteenth century. He 
is the author of upward of fifty distinct works, and his name is used as 
the distinguishing badge of the extreme High-church party in England. 
"The theology called Puseyism, nurtured in the University of Oxford, 
tended, in both worship and dogma, toward the Catholic Church, dis- 
tinguishing, however, between the genuine Catholic and the Roman 
Catholic. . . . The first traces of this tendency date from about 
1820: The British Magazine, 1832 ; 'The Tracts of the Times,' 1833, ^^* 
The Catholic tendency advanced till 1841." (Hagenbach's History of 
Doctrines, Vol. II, pages 412 and 414.) 

t"The Church of England: A Portion of Christ's One Holy Cath- 
olic Church, and a Means of Restoring Visible Unity — an Eirenicon," 

1865, octavo; New York, 1866. This is an answer to Dr. H. E. Man- 
ning's last letter to Dr. Pusey. (See Maanillaii's Magazine, March, 

1866, by Dr. Newman.) "'The Criterion: A Means of distinguishing 
Truth from Error in Questions of the Times, with Four Letters on the 



96 LECTURES ON METHODOLOGY, 

wherein the Church of Rome has deviated from the 
principles of Christianity. 

B. Fundamental Rules of Christian Polemics. 

1. Always keep the truth in view as the end, and 
not simply victory. 

2. Never engage in Controversy except under fixed 
limits. Controversy is waste labor where terms are 
not clearly defined, where principles are not solidly 
laid down, and where no definite end is proposed. 

C. The Chief Controversies in the Church. 

I. The Christological Controversy, The chief au- 
thors in this field are as follows : Dr. Waterland, 
"Divinity of Christ;'^ Bishop Bull on "The Trinity,*' 
and Dorner on "The Person of Christ." Christolog- 
ical Controversies are those which concern the Person 
of Christ.* 

2. The Pelagian Controversy on the relation of 
Grace to Free-will. One writer is, Wiggers* "Au- 
gustinianism and Pelagianism."f 

3. The Controversy between Romanism and Prot- 
estantism. The chief writers are the following: 
Chillingworth,J "Works;" Elliott, "Delineation of 

Eirenicon of Dr. Pusey,' by A. C. Coxe, Bishop of Western New York; 
New York, 1866, duodecimo." (Allibone's Dictionary of Authors, Vol. 
II, page 1 7 10.) Dr. Pusey issued the second i^art of his '* Eirenicon" 
in 1869. 

*The books mentioned in this paragraph (i) have been noticed in a 
previous part of the work ; namely, under " History of Doctrines." 

tThis is an invaluable work, published first at Berlin, 1821, and 
afterward translated by Professor Emerson, and published at Andover, 
Mass., 1840, octavo. The German title is "Versuch einer Pragmat- 
ischen Darstellung des Augustinismus und Pelagianismus." 

J William Chillingworth. (1602-1644.) The best edition of his 
works was published at Oxford, 1838, 3 volumes, octavo. Bishop 
Warburton observes, in speaking of him, "that the student will see all 



SYSTEMATIC THEOLOGY. 



97 



Romanism;"* Cramp, "Text-book of Papacy ;"f 
and Mendham, "Literary Policy of the Church of 
Rome/'J 

For a subtle display of principles rather than 
facts, read Hare, "The Contest with Rome,"|| and 
Willet's "Synopsis Papismi/'§ The principal Ger- 
man writers are Neander, Hase, and Baur. 

4. The Prelatical Controversy y or the Controversy 
as to the necessity of an episcopal form of Church 
government, and its divine right. On one side stand 
all writers, whether in the Greek, Roman, or Angli- 
can Church, who maintain the Apostolic Succession, 
so-called, and on the other side all who deny it. 
Of those who belong to the latter class of writers, 
the most important are: Archbishop Whately in 
his "Kingdom of Christ," Powell on "Apostolical 

the school jargon of the subtle Jesuit incomparably exposed, and the 
long dispute between the two Churches for the first time placed upon 
its proper, immovable ground — the Bible alone." Locke says, "If you 
would have your son reason well, let him read Chillingworth." (Com- 
pare Allibone's "Dictionary of Authors," Vol. I, page 378, where a 
number of notices, besides the above, are recorded.) 

* Elliott's work is published at the Methodist Book Concern, New 
York, in two volumes. 

tj. M. Cramp published this work, Dublin, 1831; republished, 
London, 1851. Mendham, in his "Memorials of the Council of Trent," 
says of it : "A complete exposure of the imposture of the Papal relig- 
ion, by authorities the most unexceptionable, the most decisive, the 
most condemning." (See Allibone's "Dictionary of Authors.") 

J "The Literary Policy of the Church of Rome, exhibited in an 
Account of her Damnatory Catalogues of Indexes, both Prohibitory 
and Expurgatory," last edition 1844, octavo. "Rev. J. Mendham, of 
England, has gained considerable reputation by his literary warfare 
against the Church of Rome." (Allibone's Dictionary of Authors.) 

II His last work, 1852. 

§ Andrew Willet. (1562-1621.) New edition of the "Synopsis," 
by Dr. Cumming, 1852, 10 volumes, octavo. 

9 



98 LECTURES ON METHODOLOGY, 

Succession," Bishop Stillingfleet in his "Irenicum/'* 
and Emory's writings on Episcopacy. 

5. The Calvinistic Controversy ^\ which is again a 

*Dr. Stillingfleet. (1635-1699.) **He, in his youth, writ an 'Iren- 
icum/ for healing our divisions, with so much learning and moderation 
that it was esteemed a masterpiece. . . . The argument was 
managed with so much learning and skill that none of either side ever 
undertook to answer it." (Bishop Burnet ; History of his own Times ; 
quoted by Allibone.) 

t " The literature of the Calvmistic controversy is enormous. 
The principal books only can be named here ; Calvin, * Institu- 
tiones ;' Zwinglius, 'Brevis Isagoge ; Comm. de Vera et Falsa Re- 
ligione ;' the * Confessions of the Reformed Churches,' given in 
Augusti, * Corpus Librorum Symbolicorum,' 1828; or in Niemeyer, 

* Collectio Confessionum,' 1840; the 'Westminster Confession,' 1648; 
the * Decrees of the Synod of Dort,' 1619. The chief Calvinistic 
writers of the sixteenth and seventeeth centuries were Beza, Bul- 
linger, Alstedt, Whitgift, Cartwright, Crisp, Perkins, Leighton, Bax- 
ter (moderate), Owen, Howe, Ridgely, Gomar, Alting, Rivetus, Hei- 
degger, Turretin, Pictet. Of the eighteenth and nineteeth centuries, 
the following are selected : Stapfer, Wyttenbach, Gill, Toplady, Ers- 
kine, Dick, Hill, Breckinridge, Krummacher. Of the new American 
school : Edwards, Bellamy, Emmons, D wight. West, Small ey, etc., 
whose influence was seen in England in the writings of Fuller, Ryland, 
Hall, Jay, Pye Smith, and Chalmers. The so-called Old Calvinism 
has produced few writers of late in England. It is ably defended in 
America by the Princeton theologians. For the historical treatment of 
the subject, see Gill, * Cause of God and Truth,' Part IV ; Neander, 

* History of Dogmas' (1. c); Hagenbach, * History of Doctrines,' 
ed. by Smith, § 219-222; Ebrard, *Christl. Dogmatik,' § 17-51, and 
§ 556-565 ; Womack, 'Calvinistic Cabinet Unlocked;' Watson, 'Theo- 
logical Institutes,' Part II, chap, xxvii ; Herrmann, ' Geschicte der 
Prot. Dogmatik,' Leipzig, 1842; Gass, 'Geschicte der Prot. Dog- 
matik,' Berlin, 1854; Heppe,' Dogmatik der Evang. Reform. Kirche,' 
Elberfeld, 1861 ; Mozley, ' Augustinian Doctrine of Predestination,' 
London, 1855; 'Christian Remembrancer,' January, 1856, 170 sq.-y 
Nicholls, 'Calvinism and Arminianism Compared,' London, 1824, 2 
vols., octavo, is very full as to English writers, and abounds in valuable 
citations, . but is destitute of scientific arrangement ; Cunningham, 
'Historical Theology,' 1862; Ditto, 'Theology of the Reformation,' 
1862; Hill, 'Lectures on Divinity,' chap. xi. For the later forms of 
Calvinism, especially in America, see Taylor, 'History of the New 
Haven Theology,' 1837; Beecher, 'Views in Theology;' Rice, 'Old 



SYSTEMATIC THEOLOGY. 99 

Controversy as to the relations of grace and free will. 
It is sometimes called the Quinquarticular Contro- 
versy, or the Controversy about five points, which are, 
(i.) Predestination ; (2.) The Extent of Redemption ; 
(3.) Imputation ; (4.) Grace ; (5.) Perseverance. 

6. The Tractarian or Picseyite Controversy^ which 
has lately been termed the Ritualistic Controversy. 
It commenced nearly forty years ago, in Oxford, 
under the stimulus of the great intellectual activity 
and earnest religious lives of two men — John Henry 
Newman and Edward B, Pusey — also T. Keble. (See 
Keble's '* Christian Year.") The name "Tractarian" 
is derived from a publication called '^ Tracts for the 
Times," issued periodically, and finally gathered up 
in two bound volumes. The name " Puseyite " is 
derived from the great Dr. Pusey. The name " Rit- 
ualistic " has been given to the controversy, because, 
in later times, doctrinal discussions have led to the 
controversy, as to how the doctrines shall be mani- 
fested in worship. 

and New Schools,' 1853; Bangs, 'Errors of Hopkinsianism,' 1815 ; 
Hodgson, * New Divinity,' 1839; Fisk, * The Calvinistic Contro- 
versy;' and, especially, on the whole subject, Warren, * Systemat- 
ische Theologie,' § 24, Bremen, 1865, octavo. Polemical works 
against Calvinism: {a.) Ltithefan — Chemnitz, in his 'Loci Theo- 
logici ;' Dannhauer, * Hodomoria Spiritus Calvin,' 1654; Feuerborn, 
* Epitome Error. Calv.,' 1651. (b.) Arminian and Methodist (besides 
those above named) — Arminius, Episcopius, Limborch, Curcellaeus 
(writings generally); Wesley, 'Works' (see Index); Fletcher, 'Checks 
to Antinomianism,' etc.; Watson, 'Theological Institutes,' Vol. II; 
Goodwin, 'Redemption Redeemed;' Foster, 'Calvinism as It Is.' 
(c.) Later German Writers — Ebrard, in his ' Dogmatik,' Konigsberg, 
1851, 2 vols., octavo; Lange, 'Die Lehre der Heil, Schriften von 
der Freien und x\llg6meinen Gnade Gottes,' Elberf, 183 1, octavo." 
(M'Clintock and Strong's Cyclopaedia, from the article on " Calvin- 
ism," Vo^. II, p. 46.) 



100 LECTURES ON METHODOLOGY. 



PRACTICAL THEOLOGY. 

Christianity has not only its records, giving rise 
to Exegetical Theology ; its facts, giving rise to His- 
torical Theology ; its doctrines, giving rise to Sys- 
tematic Theology ; but also its task, giving rise to 
Practical Theology. 

Practical Theology is, on the one hand, an art; 
and on the other, a science. As an art, it seeks to 
supply usefully in the Church, the scientific knowl- 
edge acquired in the three other departments of 
Theology which naturally precede it. 

divisions of practical theology. 

We have two general divisions, namely : 
I. The Functions of the Church. 
II. The Organization and Government of 
the Church. 

I. The Functions of the Church are divided into : 

A. The Conservative Functions. 

B. The Aggressive Functions. 

The Conservative Functions are again divided and 
subdivided as follows : 

1. The Ministry. 

2. The Laity. 

Divisions of the Mhiisterial Functions are : 



PRACTICAL THEOLOGY. lOI 

a. Relation of the Ministry to the Church, in- 
cluding : 

(I.) Call. 

(2.) Authorization. 
(3.) Ordination. 
(4.) Support. 

b. Duties of the Ministry to the Church, including: 

(i.) Instruction: 

(^.) Catechetics. 

{b) The Sunday-school. 

(^.) Homiletics. 

(^.) The Press. 

(2.) Worship : 

{a) Liturgies, or Fixed Forms of Worship. 

{b) Free Prayer. 

{c) Hymns and Music. 

(3.) Pastoral Care : 

{a) The Church in general — public and social 
meetings, etc. 

(b) The care of families in the Church — pastoral 
visiting. 

(r.) The care of individuals in the Church, in 
health and in sickness. 

The Functions of the Laity are divided as follows : 

a. Relation of the Laity to the Church, including : 
(i.) Admission to the Church. 

(2.) Privileges in the Church. 
(3.) Rights in the Church. 

b. Duties of the Laity to the Church, including : 
(i.) Support of the Church and Ministry. 

(2.) Personal effort for the salvation of souls and 
the spread of the Church. 



1 02 LECTURES ON METHODOLOG F. 

(3.) The Diaconate : 

{a) Duties of Stewards. 

(^.) Duties of Leaders. 

(c) Duties of Trustees. 

{d) Of Sunday-school Teachers. 

{e) Of Praying-bands. 

(/.) Deaconesses, or woman's work in the Church. 

The Aggressive Functions — those which relate to 
the propagation of Christianity, including necessarily 
the relations between the Church and the world — are 
divided into : 

1. Home Work — including: 

a. The conversion of souls within or near the 
sphere of the Church. 

b. Home Missions. 

c. Care of Prisons, Asylums, Hospitals, etc. 

2. Foreign Missions. 

3. Civilization, or the relation of the Church to : 

a. Art. 

b. Literature. 

c. Science. 



THE CHURCH. 

The Word itself. It is found in various languages 
as follows: Anglo-Saxon, cyrica^ cirCy and cyric ; En- 
glish church; Scotch, kirk ; Germany kirche; and sim- 
ilar forms are found in all the languages of Northern 
Europe. The languages of Southern Europe, on the 
contrary, use derivations from ixxXrjffia^ e, g.y French, 
eglise. As for the derivations of the word church, 
the following are the most probable : Old Teutonic 



PRACTICAL THEOLOGY. IO3 

k'dren ; Greek, xopLaxov, the Lord's house, from xvptoq^ 
Lord, The preponderance of opinion is in favor of 
the last derivation. There is another, perhaps, quite 
as likely ; namely, the Latin circus^ a circular build- 
ing, inasmuch as Roman temples were circular build- 
ings, and this probably was the first form of the 
Christian temples. 

The Use of the Word in the New Testament, 

1. It denotes the whole company of God's people, 
the term kxxXrjaia being used, from xaXeXv, to call. (Mat- 
thew xvi, 18.) Christ himself generally uses the 
phrase, "Kingdom of God," and these two phrases, 
"Kingdom of God" and ''Church," seem to be 
convertible. 

2. It denotes particular societies or congrega- 
tions. (Matthew xviii, 17.) 

3. It denotes all the Christians in a particular 
province or city; e. g, (Acts viii, i). The Church in 
Jerusalem. 

The Present Use of the Word Church, Besides the 
uses already given, as found in the New Testament, 
we have the following : 

1. It is used to denote any particular denom- 
ination of Christian people; e, g.y The Lutheran 
Church. 

2. The house in which such a congregation wor- 
ships. 

3. The religious establishment of any nation ; as, 
The Church of England. 

4. The sum total of all Christians in any country ; 
as, The Church in America. 

5. The aggregate of Christian people as distin- 



I04 ' LECTURES ON METHODOLOGY. 

guished from those who are not professed Christians ; 
as, "the Church/' and "the world." 

The Idea of the Church as a Natural Organization. 
Personal religion lies wholly between the individual 
man and God. But personal religion is instinctively 
social. The individual believer, for the nourishment 
of his own spiritual life, seeks communion with 
others ; and under this instinct the Church necessa- 
rily arises. The aggressive element also seeks to 
diffuse the religious life, and for this diffusion it de- 
mands organization, and this organization is the 
Church. The object of Christianity is the redemp- 
tion of mankind ; and the Church, according to Scrip- 
ture, is the divinely constituted means of conveying 
redemption to mankind. In this sense, it is some- 
thing more than a society, springing from the com- 
mon wants and sympathies of those who compose it. 
As the kingdom of Christ, it is his royal dwelling-place 
upon the earth. It has a life of its own, of which 
Christ is the source, independently of the ordinary 
life in the order of nature; that is, the Church is 
in the order of graccy as the world is in the order of 
nature. 

In the following passages we find the Scriptural 
idea of the Church expressed : Eph. i. 4: "According 
as he hath chosen us in him before the foundation of 
the world, that we should be holy and without blame 
before him in love.*' i Peter ii, 4, 5 : '' To whom 
coming, as unto a living stone, disallowed indeed of 
men, but chosen of God, and precious, ye also, as 
lively stones, are built up a spiritual house, a holy 
priesthood, to offer up spiritual sacrifices, acceptable 



PRACTICAL THEOLOGY. 10$ 

to God by Jesus Christ." Also, in Eph. v, 23: "For 
the husband is the head of the wife, even as Christ is 
the head of the Church : and he is the Savior of the 
body." And, again, in i Cor. xii, 1 3-20 : " For by one 
Spirit are we all baptized into one body, whether we 
be Jews or Gentiles, whether we be bond or free ; 
and have been all made to drink into one Spirit. For 
the body is not one member, but many. If the foot 
shall say. Because I am not the hand, I am not of the 
body ; is it therefore not of the body t And if the 
ear shall say. Because I am not the eye, I am not 
of the body ; is it therefore not of the body } If the 
whole body were an eye, where were the hearing.? 
If the whole were hearing, where were the smelling ? 
But now hath God set the members every one of them 
in the body, as it hath pleased him. And if they 
were all one member, where were the body "i But now 
are they many members, yet but one body." 

The Idea of the Church as taught in Creeds, The 
Apostles' Creed speaks of it as the " Holy Catholic 
Church ;" the Nicene, " Holy Catholic Apostolic 
Church." The Catechism of the Greek Church gives 
the following definition: "The Church is a divinely 
instituted community of men, united by the orthodox 
faith, the law of God, the hierarchy, and the sacra- 
ments." t 

The Church of Rome (Catechism of Trent) says : 
"The Church is one, because, as the apostle says, 
there is ' one faith, one Lord, one baptism ;* but more 
especially because it has one invisible Ruler, Christ, 
and one visible ; namely, the occupant; for the time 
being, of the chair of St. Peter, at Rome." 



I06 LECTURES ON METHODOLOGY, 

Bellarmine* defines it thus : " It is a society of 
men united by a profession of the same Christian 
faith, and a participation of the same sacraments, 
under the government of lawful pastors, and espe- 
cially of the one Vicar of Christ on earth, the Ro- 
man Pontiff;^ 

The Church of England and the Methodist Church 
hold that " the Church of God is a congregation of 
faithful men, in which the pure Word of God is 
preached, and the sacraments duly administered ac- 
cording to Christ's ordinance, in all things that of 
, necessity are requisite to the same.'* (Art. xix of 
the Church of England, and Art. xiii of Methodist 
Discipline.) 

The Office of the Church is stated in our Articles 
of Religion to be twofold : 

I. The Conservation of Revealed Truth among 
Men. 

II. Its Propagation. The method of its conserva- 
tion is as follows: 

1. By the faithful preaching of the Word of God. 

2. By the perpetual testimony of the sacraments, 
not only in the conservation of revealed truth, but 
the preservation of the body of Christ itself, as a 
collection of men on earth. 

a. By Baptism, by which new members are in- 
itiated into the Church. 

* Robert Bellarmine (1542-1621), Cardinal Archbishop of Capua, 
was a Jesuit and a learned writer of great candor. He is considered 
by Mosheim as a much better source of information as to real Ro- 
man doctrine than such advocates as Bossuet and Mohler. The 
best biography of Bellarmine is found in Rule's "Celebrated Jes- 
uits," London, 1854, 3 vols., octodecimo. 



PRACTICAL THEOLOGY. IO7 

b. By the Sacrament of the Lord's-supper, by 
which all members of the Church are nourished in 
the Christian life, by substantially eating the body 
and drinking the blood of Christ. 

Membership in the Church. The principal texts 
upon this subject are as follows : 2 Corinthians vi, 17 : 
'' Wherefore come out from among them, and be ye 
separate, saith the Lord, and touch not the unclean 
thing ; and I will receive you." Galatians v, 6 : 
" For in Jesus Christ neither circumcision availeth 
any thing, nor uncircumcision ; but faith which work- 
eth by love." James ii, 14-26 : ''What doth it profit, 
my brethren, though a man say he hath faith, and 
have not works t can faith save him 1 If a brother 
or sister be naked, and destitute of daily food, and 
one of you say unto them, Depart in peace, be ye 
warmed and filled ; notwithstanding ye give them 
not those things which are needful to the body ; what 
doth it profit ? Even so faith, if it hath not works, 
is dead, being alone. Yea, a man may say. Thou 
hast faith, and I have works : shew me thy faith with- 
out thy works, and I will shew thee my faith by my 
works. Thou believest that there is one God ; thou 
doest well : the devils also believe, and tremble. But 
wilt thou know, O vain man, that faith without works is 
dead t Was not Abraham our father justified by works, 
when he had offered Isaac his son upon the altar } 
Seest thou how faith wrought with his works, aiid 
by works was faith made perfect.'* And the Scrip- 
ture was fulfilled which saith, Abraham believed God, 
and it was imputed unto him for righteousness : and he 
was called the Friend of God. Ye see then how that 



I08 LECTURES ON METHODOLOGY. 

by works a man is justified, and not by faith only. 
Likewise also was not Rahab the harlot justified by 
works, when she had received the messengers, and 
had sent them out another way? For as the body 
without the spirit is dead, so faith without works. is 
dead also/' Also, i Peter i, 23 : " Being born again, 
not of corruptible seed, but of incorruptible, by the 
Word of God, which liveth and abideth forever.'^ 

Church fellowship springs from Church member- 
ship, evolving certain privileges on the one hand and 
certain duties on the other, which are plainly stated in 
the New Testament. Galatians vi, i, 2: ^* Brethren, 
if a man be overtaken in a fault, ye which are spir- 
itual, restore such a one in the spirit of meekness ; 
considering thyself, lest thou also be tempted. Bear 
ye one another's burdens, and so fulfill the law of 
Christ.'' Ephesians vi, 18: ** Praying always with all 
prayer and supplication in the Spirit, and watching 
thereunto with all perseverance and supplication for 
all saints." Romans xiv, 13: ''Let us not therefore 
judge one another any more, but judge this rather, 
that no man put a stumbling-block, or an occasion to 
fall in his brother's way." And Hebrew xiii, 7 : " Re- 
member them which have the rule over you, who 
have spoken unto you the word of God : whose faith 
follow, considering the end of their conversation." 
Membership by birth is nowhere taught in Scripture. 

FUNCTIONS OF THE CHURCH. 

A. Conservative. 

I. The Mmistry, As for the hisiitiUioii of a viin- 
istryy we do not find a clear outline of polity in the 



PRACTICAL THEOLOGY. IO9 

New Testament ; but it is clear from the Acts of the 
Apostles, as well as from the Epistles, that the 
Church was at first composed of members equal 
to each other ; the apostles, however, holding a 
higher rank, and that naturally, as the founders of 
the Church of Christ. 

Powers of the Clergy, The apostles did not so 
much form a Church, as they took up the existing 
congregations, Jewish as they found them, and trans- 
formed them into Christian congregations ; the 
machinery of government not being substantially 
changed. Further than this, we find little or nothing 
bearing upon the question of Church government in 
the New Testament. If we inquire. What was the 
apostolic Church government ? the only answer we 
get is, that the apostles did ^' so and so',' and we 
may naturally infer that what they did will be safe 
for us to do, according to circumstances. We find, 
for instance, that the early Church was composed of 
apostles, disciples, and the multitude of believers. 
Naturally the apostles, having planted these com- 
munities and organized them, were their leaders, and 
exercised a direct influence over them. We also 
find the apostles naming other offices, such as those 
of deacon, elder, etc., (of which we will speak here- 
after.) It is historically true that the apostles, dea- 
cons, and elders, with the zvhole body of believers in 
every place, constituted, not simply the membership of 
the Church, but also its governing body. Such pas- 
sages as Ephesians iv, 11, 12, and i Corinthians xii, 
4-12, ascribe the call, and, in fact, the ministerial office, 
to the Holy Spirit ; that is, the endowments necessary 



1 10 LECTURES ON METHODOLOGY, 

for the various functions of the ministry, flow direct 
from Christ, the Head and essential Corner-stone of 
the Church. 

As to the powers of the clergy in Church gov- 
ernment, there are two extreme theories : 

1. Roman Catholic, namely: that the government 
of the Church is hierarchical ; in substance, that the 
clergy constitute the Church, are its makers to a cer- 
tain extent, and are competent, without the consent 
of the people, to frame all laws for the Church. Fur- 
ther, that in hierarchy, the bishops are superior to 
the presbyters, and also consider the Roman Pontiff 
as Vicegerent of Christ and Prince of Bishops. 

2. On the opposite side we have the Protestant 
theory, that the whole Church consists of all believers, 
both ministers and laymen, all constituting the foun- 
tain of authority in the administration of Church gov- 
ernment. (See Litton, ^^ On the Church.")* In gen- 
eral, in the Protestant Church, the government of the 
Church is actually administered on the prniciple just 
stated, while in some Protestant bodies, the right 
of laymen to share in ecclesiastical government is 
denied. 

Ministerial Offices. From passages cited, we gather, 
first, that the ministry was ordained by Christ him- 
self The first passage cited is Eph. iv, ii, 12: 
'^And he gave some, apostles; and some, prophets; 
and some, evangelists ; and some, pastors and teach- 
ers ; for the perfecting of the saints, for the work 

*"The Church of Christ in its Idea, Attributes, and Ministry," 
by Ed. A. Litton, London, 1851. ''Containing the result of much re- 
search, and the fruits of wisdom, piety, and earnestness." (Church and 
State Gaz., quoted by Allibone.) 



PRACTICAL THEOLOGY. Ill 

of the ministry, for the edifying of the body of 
Christ." 

This is a textus prcegnans ; and if there were no 
other than this statement of St. Paul's, this would suf- 
fice. As to the state of different classes of the min- 
istry, some were called to be temporary and others 
permanent. The office and functions of the apostle- 
ship were peculiar. It has not been preserved in the 
Church ; there are no successors to the apostles. The 
term, evangelists, designated preachers without pas- 
toral charges — an occasional rather than a permanent 
function. The phrase "pastors and teachers'' prop- 
erly designates the permanent ministry. The offices 
instituted by the apostles were : 

1. Deacons, who were overseers of the poor, and 
probably conducted worship. (See Acts vi, i, sq) 

2. Presbyters, or elders, whose functions were to 
teach, to administer the sacraments, and to govern 
the Church. Acts xx, 28, etc.: "Take heed there- 
fore unto yourselves, and to all the flock, over the 
which the Holy Ghost hath made you overseers, to 
feed the Church of God, which he hath purchased 
with his own blood." 

It is clear that the function of preaching was not 
confined to these orders. The gift of teaching could 
be exercised by any one in the Church, if he pos- 
sessed it. Regulations, however, soon became neces- 
sary, and we find in two passages, various titles of 
persons serving the Church in word, all deriving their 
authority from the Holy Spirit: The first is the one 
in Ephesians, upon which we have just spoken; the 
second, is found in i Cor. chap. xii. The ministry 



112 LECTURES ON METHODOLOGY. 

was then designed to be permanent. We gather this : 
a. From Scripture : " Lo ! I am with you always, even 
unto the end of the world ;'' b. From the nature of 
the case, as the Church must always need instruction 
and edification by the preaching of the Word and the 
administration of the ordinances. The priestly func- 
tion in the New Testament belongs to all believers. 
According to it, no human mediation is necessary for 
a soul seeking Christ. The help of man may assist 
and aid the soul struggling for light, but never is 
indispensable in the sense of mediation. 

Additional orders of the Ministry. Not only in 
the New Testament Church, but in the post-apos- 
tolic Church, the common right of believers to ex- 
pound and exhort, existed. But as the theory of the 
clergy in the modern sense of the word crept in, so, 
in the same proportion, were unordained persons 
excluded from the right of teaching. In the Roman 
Catholic and Greek Churches they are so excluded to 
this day. Additional and inferior orders of ministers, 
to those named, were constituted as early as the 
fourth century. They were: Sub-deacons, acolytes, 
exorcists, readers, door-keepers, grave-diggers, etc. 
(See Kurtz's *' Church History," Vol. I, page 113.) In 
the Roman Catholic Church, there are still several 
subordinate orders in the ministry. In the Meth- 
odist Episcopal Church, we have bishops, elders, 
and deacons. The bishops exercise a general 
supervision over the body by atitJiority of the whole 
Churchy expressed through the General Conference. 
The elders exercise the functions of instruction 
and government. The deacons assist the elders, and 



PRACTICAL THEOLOGY. II3 

are, at the same time, in a course of preparation for 
eldership. 

METHODIST EPISCOPACY. 

The Episcopacy of this Church is believed to be 
nearer to the apostolic model than that of the 
Churches which maintain the so-called Apostolical 
Succession. It consists simply in that certain elders 
are chosen from the body of presbyters to superin- 
tend the Church, who are called bishops, or super- 
intendents, both terms being used in the Methodist 
Episcopal ritual. In virtue of their functions, the 
bishops stand above their brethren, as all the extra- 
ordinary functions of the ministry — such as ordaining, 
presiding in assemblies, and the like, appointing min- 
isters to their stations — are devolved upon them, and 
are exercised by them exclusively and of right — 
ecclesiastical and human right, not divine — founded 
upon the will of the body of pastors. The Church 
recognizes the primitive principle that bishops and 
presbyters are of equal rank, according to the New 
Testament. It is not contrary to the idea of the 
ministry, but rather in harmony with its true aims, 
that such a superintendency should last for life ; and, 
therefore, it is quite in accordance with Scriptural 
usage that superintendents should be set apart for 
their work by the laying on of hands. Accordingly, 
the Methodist Episcopal Church bishops are ordained 
under a special form. (Discipline, Part II, chap, iii.)' 
The limits of their authority are clearly set forth in 
the Book of Discipline. (Part I, chap, iv.) They 

are responsible, not to the Bench of Bishops, but to 

10 



114 LECTURES ON METHODOLOGY, 

the General Conference, which may even exj^el them 
for improper conduct. (Discipline, Part I, chap, ix.) 

It has been objected to Methodist Episcopacy 
that, while the theory of the Church admits of but 
two orders in the ministry, the separate ordination of 
bishops really implies three orders ; but this objec- 
tion is groundless. (See article, ^'Episcopacy," ii, 2, 
M'Clintock and Strong's '"Cyclopaedia," III, page 
264.) The number of "orders" has always been an 
open question, even in the Church of Rome. The 
Council of Trent did not settle it, and the balance 
of authority certainly inclines to the idea that bishops 
are only elders. 

Palmer, a High-churchman of the English Church, 
says: *'If we understand the word order in the sense 
of degree^ we may say that there are three orders of 
the Christian ministry ; but if we distribute it accord- 
ing to its nature, there are but two ; namely, bishops 
(or presbyters) and deacons." (On the Church, Part 

VI. § I.) 

There are a few Methodist writers who have 
maintained that three orders, bishops, priests, and 
deacons, are essential to the constitution of the 
Church, and, therefore, that the episcopal office is 
not simply an ecclesiastical one, but absolutely nec- 
essary to the being of the Church. This opinion, 
however, has never found favor. 

The Methodist Episcopacy is not diocesan, like 
that of the Churches of Rome and England. ' It is a 
general itinerant Episcopacy. Instead of being con- 
fined to a city or a district, the bishop is required to 
"travel at large;" and ''if he cease from traveling 



PRACTICAL THEOLOGY. II5 

without the consent of the General Conference, he 
can not thereafter exercise the episcopal office." 

While, under the Methodist economy, the bishops 
do not claim to be lineal '' successors of the apostles," 
or to be endowed, either as individuals or as a Col- 
lege of Bishops, with superior authority to teach and 
to govern, apart from the power given to them by 
the body of presbyters as represented in the General 
Conference, it yet appears to be clear that, as to 
their functions and their jurisdiction, they approach 
nearer to the apostolic idea than do bishops under 
the diocesan system. (See Dollinger, *' Church His- 
tory," I, 226 — London, 1840 — on the Authority of 
Bishops in the Roman Church.) 

The Methodist Episcopacy was instituted by Mr. 
Wesley. During the Revolutionary War in America, 
most of the English clergy left the country. The 
American Methodist preachers, like those in England, 
did not, at that time, administer the sacraments. Our 
people were sent to the clergy of the Church of 
England for baptism and the Lord's-supper. After 
the war, our societies suffered greatly for want of the 
ordinances. After duly considering the exigency, Mr. 
Wesley, who had applied in vain to the Bishop of 
London for the ordination of preachers for America, 
determined to organize the body into an independent 
Episcopal Church, and ordained Thomas Coke, LL. 
D., as superintendent, and Richard Whatcoat and 
Thomas Vasey as presbyters. The Church was duly 
organized at the Christmas Conference, in 1784, mak- 
ing it the first American Episcopal Church, when 
Francis Asbury was ordained by Dr. Coke. 



Il6 LECTURES ON METHODOLOGY, 

In this act Mr. Wesley did not pretend to ordain 
bishops in any other sense than as an ordination to 
office, as he maintained that, so far as "order" is 
concerned, bishops and presbyters are the same. 
The grounds of his procedure are lucidly stated in 
his "Letter to Coke and Asbury," prefixed to the 
"Sunday Service of the Methodists," 1784; given, 
also, in Watson's "Wesley," page 244, and in Ste- 
vens's "History of Methodism," Vol. II. 

a. Relation of the Ministry to the Church. 

(i.) Call to the Ministry. The old writers divide 
this into the Vocatio Interna and the Vocatio Externa, 
This division still holds, and will hold. As to the 
Internal Call, the Church has always held that it is 
divine, and not simply such a vocation as men have 
to one sphere of common life rather than to another; 
e. g,y such as men have to the medical or legal 
profession, or any other employment. A man may 
choose his vocation in life, so-called, in the light of 
prudence, under the influence of ordinary motives, 
with regard to his own tastes, aptitudes, or talents. 
If the Ministry were merely a lectureship or philo- 
sophical professorship, this calling might suffice; but 
the Ministry is the ctn^e of sonls. It is God's work, 
not man's. God alone can, therefore, rightfully assign 
men to it. The Internal Call — the Vocatio Interna — 
is a call especially given by God, summoning a man 
to the Ministry as the work of his life. 

What is the Natiu'e of this Call? No miracle is 
to be expected, no sensible voice uttering the sum- 
mons. There have been times when men were so 
called to be prophets of God. It is not so, however, 



PRACTICAL THEOLOGY. II7 

in the ordinary life of the Church. How, then, it 
may be asked, may a man be sure when he is called ? 
This would be a hard question to answer, if there 
were none other than miraculous means for speaking 
to men — no access, without disturbing the order of 
the universe, to the human mind and heart; but the 
Church has always held that God has such means 
of communication — that the Holy Ghost is a living 
power of light, promised in perpetuity, not simply to 
the Church as a corporation, but unto all men in the 
Church. See, again. Acts xx, 28: "Take heed there- 
fore unto yourselves, and to all the flock, over the 
which the Holy Ghost hath made you overseers.'* 
Now, in accordance with this text and this doctrine, 
all candidates of our Church profess to be ** moved 
by the Holy Spirit to preach the Gospel.'* 

Romish View of the Call, According to this view, 
the Holy Ghost resides in the Church as a divine 
corporation, guides it into all truth, and endows it 
with all authority. Hence, the Vocatio Externay made 
by the Church authorities as legitimate holders of 
the Divine authority, is to be regarded as the voice 
of the Holy Ghost. 

The Protestant VieWy on the other hand, is that 
the Church is not a corporation, nor is there any 
class of men in the Church so far its representatives 
as to be authorized dispensers of the Holy Ghost. 
The direct work of the Holy Spirit is essential to 
the Call. The External Call — that of the Church — 
recognizes and presupposes the Internal Call. The 
External Call is valuable, yea, even necessary, to the 
order and well-being of the Church ; nevertheless, it 



Il8 LECTURES ON METHODOLOGY, 

does not take the place of the Internal Call, but only 
authenticates it. The Holy Ghost operates in the 
hearts of individual men in the work of conviction 
and of regeneration, thus calling them to be Chris- 
tians ; and the same Holy Ghost operates on certain 
men out of the whole number of Christians, espe- 
cially calling them to the Ministry. The elements 
of this Call are two: 

{a) The Holy Ghost implants a desire for this 
work. 

{b) The Holy Ghost implants a sense of duty to 
engage in this work as the task of life. 

(2.) Authorization. We have settled the question 
that a true minister of the Gospel is called of God. 
This is the Vocatio Interna, or moving by the Holy 
Ghost. We have denied that any caste or body of 
men exists in the Church with exclusive authority 
to perpetuate the succession of their number as a 
close corporation. 

Still the question remains, Is the hiternal Call suf- 
ficient? Has a man a right, in a settled community, 
to exercise the functions of the Christian Ministry, 
in the proper sense of the word, without other au- 
thority than the Internal Call made satisfactory to his 
own mind.^ The Church has always answered this 
question in the negative. 

{a}j We find ample indications of the necessity for 
an external confirmation of the Inward Call in the 
New Testament itself. Compare Titus i, 5 : '' For this 
cause left I thee in Crete, that thou shouldest set in 
order the things that are wanting, and ordain elders 
in every city, as I had appointed thee." i Timothy iv, 



PRACTICAL THEOLOGY. 1 19 

13, 14: "Till I come, give attendance to reading, to 
exhortation, to doctrine. Neglect not the gift that is 
in thee, which was given thee by prophecy, with the 
laying on of the hands of the presbytery/' And 2 
Timothy ii, 2: *'And the things that thou hast 
heard of me among many witnesses, the same commit 
thou to faithful men, who shall be able to teach 
others also." 

These passages suffice to refute the theories of 
the Quakers, Plymouth Brethren, and other sects, 
who deny the right of the Church to look out faithful 
men, and appoint them to the Ministry. Add to these 
the case stated in Acts xiii, 1-5 : "Now there were in 
the Church that was at Antioch, certain prophets and 
teachers ; as Barnabas, and Simeon that was called 
Niger, and Lucius of Cyrene, and Manaen, which had 
been brought up with Herod the tetrarch, and Saul. 
As they ministered to the Lord, and fasted, the Holy 
Ghost said, Separate me Barnabas and Saul for the 
work whereunto I have called them. And when they 
had fasted and prayed, and laid their hands on them, 
they sent them away. So they, being sent forth by the 
Holy Ghost, departed unto Seleucia ; and from thence 
they sailed to Cyprus.'' 

In this passage, the two-fold Call — namely, the spe- 
cial work of the Spirit, and authorizing work of the 
Church — is fully implied. We gather from these pas- 
sages, then, that no laborer, even though called by the 
King into his vineyard, should go forth into the work 
until he has received the recognition and authority of 
the Church. The passage in i Timothy v, 22, " Lay 
hands suddenly on no man," implies clearly the duty 



120 LECTURES ON METHODOLOGY. 

of testing the claims of men who profess to be called 
of the Holy Spirit. 

(p) Tests of the claims of men who profess to be 
called of the Holy Ghost have always been used in 
the Church, from the apostolic times downward. It 
is true that in times of spiritual decay these tests 
have either been neglected, or have been reduced in 
character so far that worldly men have easily found 
entrance into the Ministry ; but no Church profess- 
edly dispenses entirely with tests of this sort. Our 
Methodist test is summed up in the phrase, ^' gifts, 
grace, and usefulness.'' It is thus an intellectual, 
moral, and practical test. (Methodist Episcopal Dis- 
ciphne, Part II, chap, ii, § i.) The first — namely, 
the intellectual — covers natural aptitudes, and the 
second, acquisitions. A whole series of tests on this 
latter is required in Methodist law. 

1. The quarterly conference must recommend to 
the annual conference, candidates for admission. (Dis- 
cipline, Part II, chap, i, § 3.) 

2. Before the annual conference receives the can- 
didate for trial, he must give satisfactory evidences of 
a certain amount of culture, by passing an examin- 
ation on a prescribed course of study. (Discipline, 
Part II, chap, ii, § 10.) 

The subjects for examination are laid down in the 
Appendix to the Discipline. Again, on admission 
into full connection, all the "gifts, grace, and useful- 
ness'' are fairly tested. If the tests are satisfactory 
in all respects, the first ordination occurs, that of dea- 
con, at which an examination must be passed. At 
the end of two years, the second ordination, that of 



PRACTICAL THEOLOGY. 121 

elder, can be obtained. The source of authority va- 
ries with the character of the Church organization. 
Thus, in the Roman Catholic Church, the bishop 
gives the authority ; so in the Church of England. In 
the Protestant Episcopal Church, the bishop gives 
the authority, with the advice and consent of the 
committee of the diocese. In the Presbyterian and 
Methodist Churches, the authority is from the synod, 
conference, etc. 

(3.) Ordination, 

{a) Ordination in the Christian Church is the act 
or rite by which a man is formally admitted into the 
Ministry by the imposition of hands, and prayer. In 
the Roman Catholic Church, it is one of the seven 
sacraments, and is believed, ipso facto^ to confer 
grace. In the Protestant Churches, it is not held to 
be a sacrament, but a Scriptural and becoming cere- 
mony. Some Protestant Churches deny that a man 
can be ordained, unless with reference to a special 
pastorate. Others, again, among which is the Meth- 
odist Church, ordain to the work of the Ministry, leav- 
ing the appointment to special charges out of the case. 

(b) There is, however, a point to be guarded : 
the Roman Catholic Church holds to what it calls 
^^ character indelebilisy'^ as conferred by Ordination ; 

* Thomas Aquinas taught that, "in consequence of the death of 
Jesus, the sacraments instituted in the New Testament have obtained 
what is called virius instrumeittalis, or effectiva, which those of the Old 
Testament did not possess. Therefore, by partaking of the sacra- 
ments, man acquires a certain charactery which in the case of some 
sacraments, such as baptism, confirmation, and the ordination of priests, 
is character indelebilis, and consequently renders impossible the repeti- 
tion of such sacraments." (Aquinas : " Summa," Part III, Qu. 60-65.) 
** Whoever shall affirm that a character — that is, a certain spiritual and 

II 



122 LECTURES ON METHODOLOGY, 

the Protestant Churches do not. But does the act of 
Ordination confer grace in any sense? We say, No; 
not in the sense of the opits operatitin ; but we do 
say, in the light of any other Christian act or cere- 
mony, it may be a means of grace, and that it un- 
questionably is such to all who receive it in a right 
spirit. 

{c) Ordination is the setting apart of persons 
called to the holy Ministry in the Church, by the 
imposition of hands and prayer, on the part of per- 
sons anthorized by the Cliurch. While it is admitted 
that the Call to the Ministry must be recognized by 
the whole Church, the power by which this author- 
ity is verified is kept, and has been kept from the 
earliest ages, in the hands of the ministry. In the 
New Testament we find Ordination always practiced 
by the apostles or presbyters, never by the laity. In 
the Epistles to Timothy and Titus, who held pastoral 
offices and exercised episcopal functions, we find re- 
peated injunctions (as cited above), to lay hands on 
no man suddenly, so as to be sure and put none but 
faithful men into the Ministry. Nevertheless, we can 
not hold that lay Ordination is invalid, though we 
may denounce it as disorderly in all cases where 
ministerial Ordination can be had. The independent 
Churches maintain, theoretically, lay Ordination — min- 
isters, however, always do join in the act. In Pres- 

indelible mark — is not impressed on the soul by the three sacraments 
of baptism, confirmation, and orders, for which reason they can not 
be repeated, let him be accursed." (Council of Trent, Sess. VII, 
Can. 9. See Hagenbach's '' History of Doctrines," II, § 190; M'Clin- 
tock and Strong's "Cyclopaedia," and Elliott's '* Delineation of Ro- 
manism," Book II, chap, i.) 



PRACTICAL THEOLOGY, I23 

byterian organizations the power of Ordination lies 
with the presbytery. In the Methodist Episcopal 
Church it is performed by the bishop, with or with- 
out the laying on of the hands of the presbyters. 
In the Church of England there are special seasons 
of the year appointed for Ordination ; if circum- 
stances require, the bishop may ordain at other times. 

(4.) Support of the Ministry, The work of the 
Ministry, we have said, can not be carried on without 
exemption from ordinary cares and duties. Certainly 
devotion to this work is incompatible with devotion 
to any other work. 

This exemption does not imply that ordinary call 
ings are in any sense discreditable, or even inferior, in 
a moral point of view, to the work of the Ministry. 
Nor does it imply that men engaged as evangelists 
may not rightfully support themselves by their own 
labor. Paul acted on this principle as an evangelist. 
Acts xviii, 3 : *' And because he was of the same 
craft, he abode with them, and wrought: for by their 
occupation they were tent-makers.'' Also, 2 Thessa- 
lonians iii, 8-10 : '' Neither did we eat any man's 
bread for nought ; but wrought with labor and travail 
night and day, that we might not be chargeable to 
any of you : not because we have not power, but to 
make ourselves an ensample unto you to follow us. 
For even when we were with you, this we com- 
manded you, that if any would not work, neither 
should he eat." And again, in Acts xx, 32-35 : "And 
now, brethren, I commend you to God, and to the 
word of his grace, which is able to build you up, and 
to give you an inheritance among all them which are 



1 24 LECTURES ON METHODOLOG Y. 

sanctified. I have coveted no man's silver, or gold, 
or apparel. Yea, ye yourselves know, that these 
hands have ministered unto my necessities, and to 
them that were with me. I have shewed you all 
things, how that so laboring ye ought to support 
the weak, and to remember the words of the Lord 
Jesus, how he said. It is more blessed to give than 
to receive." 

Nevertheless, Paul himself clearly lays down, that 
men set apart for the work of the Ministry have a 
right to be supported by the Church. 2 Thessa- 
lonians iii, 9, as above. Then i Corinthians ix, 
1-19, but especially from the seventh to the elev- 
enth, and from the thirteenth to the fifteenth, as 
follows : ** Who goeth a warfare any time at his 
own charges } who planteth a vineyard, and eateth 
not of the fruit thereof.? or who feedeth a flock, and 
eateth not of the milk of the flock.? Say I these 
things as a man } or saith not the law the same also } 
For it is written in the law of Moses, Thou shalt not 
muzzle the mouth of the ox that treadeth out the 
corn. Doth God take care for oxen 1 Or saith he it 
altogether for our sakes .? For our sakes, no doubt, 
this is written: that he that ploweth should plow in 
hope ; and he that thresheth in hope should be par- 
taker of his hope. If we have sown unto you spir- 
itual things, is it a great thing if we shall reap your 
carnal things .? Do ye not know that they which 
minister about holy things live of the things of the 
temple t and they which wait at the altar are par- 
takers with the altar.? Even so hath the Lord 
ordained that they which preach the Gospel should 



PRACTICAL THEOLOGY, 125 

live of the Gospel. But I have used none of these 
things : neither have I written these things, that it 
should be so done unto me : for it were better for 
me to die, than that any man should make my glory- 
ing void." 

In this passage the argument is first from the 
nature of the case, in support of which Paul brings 
forward the analogy of other occupations, namely, 
the soldier, the vine-dresser, and the shepherd ; and, 
secondly, the argument is from the Scriptures. Deu- 
teronomy XXV, 4: ''Thou shalt not muzzle the ox 
when he treadeth out the corn." The doctrine of 
Paul, that the pastor should give himself up to his 
work entirely and be released from all temporal care, 
is held in all branches of the Christian Church in 
which there is a regularly ordained ministry set apart 
for the work. Among modern Christians, the Qua- 
kers are the only body of importance in which the 
obligation to support the ministry is denied. They 
have written largely on the evils of a so-called '' hire- 
ling ministry," but with little or no effect upon the 
general mind. 

While the duty to support the ministry is plainly 
laid upon the people, it is not clear, on the other 
hand, that a minister has a right to claim support 
from them as a debt. In countries where Church 
and State are connected, the support of the ministry 
is guaranteed by law. In fact, it is either a tax 
collected as other taxes, or else it is paid from the 
public treasury. So in France, the ministers of the 
Roman Catholic Church, of the Lutheran Church, of 
the Reformed Church, as well as the Jewish priests, 



126 LECTURES ON METHODOLOGY. 

are paid from the public treasury. In the kingdom 
of Great Britain the Church has great endowments 
and other sources of wealth ; and the so-called '' liv- 
ings" of the clergy amount to fixed sums, in each 
case derived from such endowments in land property, 
or else from tithes secured by law. It is the general 
opinion of Christian minds of this age that such 
endowments are dangerous, if not destructive, to the 
Church. The far better way is to leave the support 
of the ministry to the will of the people. This 
is called the voluntary principle. In France, En- 
gland, and Scotland, ministers of Churches not con- 
nected with the State, it is found, are as well sup- 
ported in the main as the State-paid clergy. True, 
there are no great prizes, such as bishoprics worth 
from ten thousand to fifty thousand pounds sterling 
per year, but it would have been better for Chris- 
tianity had such prizes never existed. 

In this country, where the Church is separate 
from the State, the support of the ministry is left to 
the voluntary contributions of the people. But in 
Churches where they call a minister, and there is a 
contract or agreement for a certain fixed sum, the 
law will step in to enforce the collection of the 
salary, the same as in the case of any other con- 
tract. In the Methodist Episcopal Church the 
doctrine of contract is not admitted. There is no 
settlement of a pastor over a flock; he can make no 
bargain for a fixed salary, nor can he enforce pay- 
ment. Nevertheless, the system provides for an esti- 
mate from year to year, made by the authority of the 
Church, which, when made, becomes morally a con- 



PRACTICAL THEOLOGY, 12 J 

tract on the part of the people. Should the people 
fail to make up the amount, the minister has no 
right to leave his charge without permission from the 
bishop or his presiding elder, nor, on the other hand, 
has he any right to bring suit for non-payment. 

A Summary of the Principal Points, a. As, ac- 
cording to St. Paul, "the laborer is worthy of his 
hire," it is no charity that we get, when the people 
support us, but what is our due. b. Yet, in order 
that this support may be due, we must be wholly 
given up to the work, i Timothy iv, 15, 16: "Medi- 
tate upon these things ; give thyself wholly to them ; 
that thy profiting may appear to all. Take heed unto 
thyself, and unto the doctrine ; continue in them : for 
in doing this thou shalt both save thyself and them 
that hear thee." c. It follows, then, that no claim 
for support can be based simply on the fact that a 
man preaches on Sunday, while his whole week-time 
may be given to trade or to an ordinary profession. 
Hence the local preacher system in the Methodist 
Episcopal Church, d. Lastly, the claim is moral 
rather than legal. 

b. Ditties of the Ministry to the Church, (i.) In- 
struction; (2.) Worship ; (3.) Pastoral Care. 

(i.) Instruction. In saying that ministers preside 
over Instruction in the Church, we do not mean to 
confine the function of the exhortation or the exposi- 
tion of experience to ministers. In the early Church 
every member was allowed to speak, and was ex- 
pected to speak, of his experience, for the edification 
of the body ; and it was only after the rise of the 
sacerdotal theory in the Church that that function 



1 28 LECTURES ON METHODOLOG K 

of the laity was cut off by degrees. The Meth- 
odist Episcopal Church admits this right, and gives 
full opportunity for its exercise in prayer-meetings 
and class-meetings, by the office of exhorter and local 
preacher. At the same time, the Methodist Episco- 
pal Church, in common with other Churches, holds 
to the necessity of the Scriptural authority of the 
Ministry, as a body of men set apart for the study 
and exposition of the Word of God, and that a part 
of their business consists in Instruction. 

Ministerial Instruction is twofold: i. That of the 
children in the Church ; 2. That of the whole con- 
gregation. 

The following are the divisions: 
(a) Catechetics. 
(J?) The Sunday-school. 
{c}j Homiletics. 
{d) The Press. 

(^.) Catechetics. 

i. Idea and Scope. Catechetics is that part of 
Practical Theology which treats of catechetical relig- 
ious instruction, both with regard to theory and prac- 
tice. The term is derived from xarrf/Jo), to sound out 
aloud, or, secondarily, to instruct orally. See i Cor. 
xiv, 19: "Yet in the Church I had rather speak five 
words with my understanding, that by my voice I 
might teach others also, than ten thousand words in 
an unknown tongue."* The word, in the New Tes- 
tament, is applied to all forms of oral instruction. It 

*The Greek is as follows: "'AA/l' kv eKuXT/cjia ^eXo) nevTe Tidyovg 
diCL Tov vo6g fiov 'kakfiaat^ iva Kal aAXovg Karyxv^^^i V fJ-vpiovq 7^,6yovg kv 



PRACTICAL THEOLOGY, 1 29 

was subsequently applied to instruction given espe- 
cially to proselytes before baptism, and, still later, 
to the elementary instruction of Christians, whether 
given to proselytes before baptism or to baptized 
children in the Church. The act of giving such 
instruction is called catechizing or catechizatiofi. The 
person instructing is called a caieckisty and the per- 
sons taught are called catechumens. The substance 
of the instruction is contained in a small book called 
the Catechism. Catechetics, as a science, covers all 
these heads. 

ii. Brief History of Catechetics, 

a. Before the Reformation, The first teaching of 
Christ and his apostles was necessarily oral — partly 
catechetical and partly homiletical. As early as the 
second century, we have catechists, whose duty it 
was to instruct and catechize persons before baptism. 
By the fourth century, Catechetics had taken shape, 
and the catechists were regular servants of the 
Church. The catechumens were regularly enrolled 
in a class. The subject-matter to be taught them 
was definitely authorized, including the Ten Com- 
mandments, the Apostles' Creed, and the Lord's 
Prayer. Augustine, in the fourth century, wrote a 
tract on the method of catechizing.* As the Church 
had now become established, the form of catechetical 
instruction changed from being simply that of prep- 
aration for baptism to that of culture of baptized 
children in the Church itself; and, in fact, catechiz- 
ing meant not only preparation for baptism, but 

***De Catechizandis Rudibus," written by Augustine, A. D. 400. 
(See his " Works," edition of the Benedictines, Tom. VI.) 



130 LECTURES ON METHODOLOGY. 

preparation for confirmation. The ancient catechu- 
menate, however, fell into disuse, and in the Middle 
Ages it became quite common to baptize converts at 
once. In the Romish Church, up to the time of the 
Reformation, even the catechising of baptized chil- 
dren was very carelessly attended to. Gradually, as 
she developed her sacerdotal system, the Catechism 
was abandoned, and the Confessional took its place. 
The Waldenses and Wyclifites gave attention to cat- 
echising, but the body of the Church did not use it. 

/?. After the Reformation. The Reformation was 
a revival for th'e intellect, as well as for the heart, 
and the religious training of the children- became a 
matter of great importance. Luther was the father of 
modern Catechetics. He prepared a Catechism, and 
wrote books on catechetical instruction. In his Cat- 
echism, the chief points are the Decalogue, the Apos- 
tles' Creed, and the Lord's Prayer. He added, also, 
the doctrines of the sacraments. With true insight, 
Luther taught that the function of the catechetical 
instructor is a spiritual one — not merely teaching 
children from a book, but also seeking their conver- 
sion. His Catechism dates from 1529. Calvin, also, 
took the same view of the Catechism, defining it to 
be the formula for teaching children the doctrines of 
the Church. His earliest Catechism dates from 1536. 

In what may be called the second or scholastic 
period of the Reformation, catechising became a for- 
mal preparation for confirmation. The effect of the 
revival of the Catechism by the Reformers became the 
cause also of the revival of it in the Romish Church. 
The Roman Catechism, ordered by the Council of 



PRACTICAL THEOLOGY. 131 

Trent, appeared in 1566. As each bishop has a right 
to make a Catechism for his own diocese, there is a 
great variety of Catechisms in the Romish Church. 

Catechetical Instruction, In the modern Protest- 
ant Churches, the duty of catechising is every-where 
acknowledged, and in most Churches enforced. (See 
the Canon of the Church of England, No. 59,* and 
the Twenty-eighth Canon, of 1832, of the Protest- 
ant Episcopal Church. f) The Methodist Episcopal 

* " Evei7 parson, vicar, or curate, upon every Sunday and holy- 
day, before evening prayer, shall, for half an hour or more, examine and 
instruct the youth and ignorant persons of his parish in the Ten Com- 
mandments, the Articles of the Belief, and the Lord's Prayer ; and shall 
diligently hear, instruct, and teach them the Catechism set forth in the 
Book of Common Prayer. And all fathers and mothers, masters and 
mistresses, shall cause their children, servants, and apprentices, which 
have not learned the Catechism, to come to the church at the time ap- 
pointed, obediently to hea'r, and to be ordered by the minister,- until they 
have learned the same. And if any minister neglect his duty herein, 
let him be sharply reproved upon the first complaint, and true notice 
thereof given to the bishop or ordinary of the place. If, after submit- 
ting himself, he shall willingly offend therein again, let him be sus- 
pended. If so the third time, there being little hope that he will be 
therein reformed, then excommunicated, and so remain until he be 
reformed. And likewise, if any of the said fathers, mothers, masters 
or mistresses, children, servants, or apprentices, shall neglect their 
duties, as the one sort in not causing them to come, and the other in 
refusing to learn, as aforesaid, let them be suspended by their ordi- 
naries (if they be not children), and if they so persist by the space of a 
month, then let them be excommunicated. And by the rubric, the cu- 
rate of every parish shall diligently, upon Sundays and holy-days, after 
the second lesson, at evening prayer, openly in the Church, instruct 
and examine so many children of the parish sent unto him as he shall 
think convenient, in some part of the Catechism. And all fathers and 
mothers, masters and dames, shall cause their children, servants, and 
apprentices (who have not learned their Catechism), to come to the 
church, at the time appointed, and obediently to hear and be ordered 
by the curate, until such time as they have learned all that therein is 
appointed for them to learn." These severe rules are now almost a 
dead letter. 

t ** The ministers of this Church who have parishes or cures, shall 



132 LECTURES ON METHODOLOGY. 

Church makes it the "duty of preachers to see that 
the Catechism is used in Sunday-schools and famihes, 
to preach to the children, and publicly to catechise 
them in the Sunday-schools, and at public meetings 
appointed for that purpose/* (Discipline, Part V, § 2.) 
Further, the Discipline says, '^ It shall also be the 
duty of each preacher, in his report to each quarterly 
conference, to state to what extent he has publicly or 
privately catechised the children of his charge." (Part 
II, chap, ii, § 17.) Also, he shall organize children 
into classes. (Part I, chap, ii, § 2.) The Presby- 
terian Church, in its "Form of Government," makes 
catechising a necessary form of instruction. (Direc- 
tory of Worship, chap, i, § 6, also chap, ix, § i ; and 
Form of Government, chap, vii.) 

In the Reformed Dutch Church the same is laid 
down. (Constitution, chap, i, art. iii, § 8.) See Bing- 
ham's "Antiquities;"* Riddle's "Antiquities;"! and 

not only be diligent in instructing the children in the Catechism, but 
shall also, by stated catechetical lectures and instruction, be diligent in 
informing the youth and others, in the doctrines, constitution, and lit- 
urgy of the Church." 

* Joseph Bingham. (1668-1723). His great work, the " Origines 
Ecclesiasticae ; or, the Antiquities of the Christian Church," alone is 
the basis of his renown ; although the author of four other works, this 
one will perpetuate his memory when the rest are forgotten. It is 
the result of twenty years of faithful labor, performed under embar- 
rassing circumstances, and comprises twenty-three books and four dis- 
sertations. The first edition was issued 1 708-1 722, ten volumes, oc- 
tavo ; and the second in 1726, two volumes, folio. After the lapse of 
one hundred and thirty years, Mr. Bingham's great-great-grandson 
revised the " Antiquities," and the son of the editor, Rev. Richard 
Bingham, has again prepared an edition of far more value than any 
other. Pitman's last edition, 1840, nine volumes, octavo, is a very 
good one. 

t" A useful compendium, written in a liberal spirit, and compiled 
<:hiefly from German sources, has lately been published in English, 



PRACTICAL THEOLOGY, 1 33 

Augusti's ''Handbuch des ChristlichenArchaoIogie/'* 
Also, The Catechumen s Reporter,^ 

Hi. Method, The settled principles of catechis- 
ing are : 

1. The Catechism set apart by the Church is to 
be used. 

2. While the pupil is to learn the words con- 
tained in the Catechism, the teacher is to explain and 
enforce them. 

3. Instruction is to be given : 
(i) By Parents. 

(ii) By Sunday-school Teachers. 
(iii) By Pastors ; not only to test the proficiency 
of the children, but to enforce what they have 
learned. 

THE CATECHISM. 

Definition, A Catechism, in the ecclesiastical 
sense of the word, is a book put forth under the 
authority of the Church for the oral instruction of 
children and proselytes. It is generally in the form 
of question and answer. In this sense the word is 
probably due to Luther, who was the first to desig- 

(*A Manual of Christian Antiquities,' by Rev. J. E. Riddle, M. A., 
London, 1839), in which (Preface, § 2, and Appendix H) may be found 
a concise but detailed account of the literature of Christian antiquities." 
(M'Clintock and Strong's Cyclopaedia, T, page 279.) 

*C. J. W. Augusti. (1772-1841). One of the most voluminous the- 
ological writers of Germany. His " Handbuch " was published at Leip- 
zig, 1837, three volumes, octavo. "His writings, most of which are of 
a historical or archaeological nature, are useful as works of reference, 
but they are deficient in elegance and simplicity of form, and contain 
more evidence of learning and industry than of the true spirit of a 
historian." (Ibid.) 

t An English periodical publication, London. 



134 LECTURES ON METHODOLOGY, 

nate the Church-book of elementary instruction by 
the name of Catechism. 

THE PRINCIPAL CATECHISMS. 

(/.) The Lutheran, In 1520, Luther's first Short 
Catechism was pubhshed. He afterward prepared his 
Larger and Smaller Catechisms, which are in use to 
this day in the Lutheran Churches. The Larger was 
intended for the use of the clergy and school-masters ; 
the Smaller, for the use of people and children. 
The Smaller is in the form of question and an- 
swer ; the Larger is not. The division is as follows : 
I. Decalogue; 2. Apostle's Creed; 3. Lord's Prayer; 
4. The Sacrament of Baptism ; 5. The Lord's-sup- 
per. We find these Catechisms in the Latin form 
in the "Libri Symbolici Eccles. Lutheranae," by 
Hase, Leipzig, 1846; and by Francke, Leipzig, 1847. 
There are various English translations of them. 

(//.) The Reformed, 

(a.) The Geneva Catechism was drawn up by Cal- 
vin, in French, in 1536; in Latin, 1538; revised in 
French in 1541, and revised in Latin in 1546. Latin 
title, '' Catechismus Genevensis." Its divisions are : 
I. Doctrine, or Truth (The Apostle's Creed); 2. Duty 
(The Decalogue); 3. Prayer (The Lord's Prayer); 
4. The Word ; 5. The Sacraments. 

This Catechism speedily spread throughout all 
Europe. As early as 1578 it was ordered to be used 
in the University of Cambridge, England. A good 
deal of it has got into the Scotch and some into the 
Wesminster Catechisms. 

(/5.) The Heidelberg Catechism. This, the most 



PRACTICAL THEOLOGY, 1 35 

important of the Reformed Catechisms, was compiled 
by Casper Olevianus and Zacharias Ursinus, and 
published in 1562. It soon became one of the sym- 
bolical books of the entire German Reformed Church. 
It was approved by the Synod of Dort (1618), and 
since has been the standard Catechism of the Re- 
formed Dutch Church, both in Europe and America. 
The most convenient edition is the '' Tercentenary " 
(New York, quarto, 1863), giving the Latin, German, 
and English texts. A cheap edition of the German 
text is that of Dr. Schaff, Philadelphia, 1866, octo- 
decimo, 12J cents. 

(iii) Chirch of England. In 1538, the curates 
were ordered to teach the people the Lord's Prayer, 
the Creed, and the Ten Commandments. In 1553 
a Catechism was prepared and approved by Cranmer 
and the Convocation. It did not, however, become 
general ; it was used as late, however, as 1578, at 
Cambridge. In 15 70, a large Catechism, known as 
'• Nowell's Catechism,'' was printed, both in English 
and Latin, by authority of the archbishops. It can 
be found in Randolph's ^^ Enchiridion Theologicum," 
Vol. II.* The Smaller Catechism, prepared by 

*J(}hn Randolph, D. D., (1749-1813,) Bishop of Oxford, Bangor, 
and London, successively. Ilis valuable work, the "Enchiridion The- 
ologicum," was published in 1792, 5 vols., duodecimo. The best edi- 
tion, however, is the third, Clar. Press, 1825, 2 vols., octavo. The 
contents are as follows : King Edward VI's Catechism ; Protestatio 
Ridleii ; Bishop Ridley's Treatise Against Transubstantiation ; Juelli 
Apologia ; Novelli Catechismus ; Bishop Taylor's Advice to his Clergy ; 
Pearsonii Amrales Paulini ; Bishop Stillingflect on Scripture Mysteries 
and the Doctrine of the Trinity and Transubstantiation Compared ; 
Bishop Gastrell on the Trinity; Bishop Conybeare on Miracles, Scrip- 
ture Mysteries and Difficulties; Bishop Gibson's Pastoral Letters; 
Leslie's Short Method with the Deists; and Bentley's Remarks on 



136 LECTURES ON METHODOLOGY, 

Nowell,* is, in substance, what is now given in the 
Episcopal Common Prayer-book. 

(iv) The Presbyterian Church, The standard here 
is the Westminster Catechism. The Shorter Cate- 
chism, of which the Larger is an expansion, was 
adopted by Parliament in 1648. This Catechism is 
in use every-where among Presbyterians who speak 
the English language, and also among the Independ- 
ents and Congregationalists, both in Britain and 
America. The latest Westminster Catechisms are 
by the Presbyterian Board of Publication, Philadel- 
phia. (See Ashbel Green's " Lectures on the Shorter 
Catechism," Philadelphia, 1841, 2 vols., octavo. f) 

(7/.) The Methodist Church, In the Wesleyan 
Methodist Church in England, three Catechisms are 
used, arranged in gradations for pupils of different 
ages, by Richard Watson. They were also used in 
this country until 1852. Iq 1848, the General Con- 
ference ordered a Church Catechism to be prepared, 
and appointed Dr. Kidder and others for the work. 
The series presented by them was put forth by the 
General Conference in 1852. The series, numbered 
I, 2, and 3, does not consist of three Catechisms, 
but one in three stages of development. No. i is 

Free-thinking. (Comp. Chalmers's " Biographical Dictionary " and Al- 
libone's ** Dictionary of Authors.") The latter authority remarks that 
"this compilation must not be confounded with * Enchiridion Theo- 
logicum Anti-Romanum.'" 1836-37. 

* Alexander Nowell (i 507-1602), Dean of St. Paul's. The title of 
his Catechism is, " Catechismus, Sive Prima Institutio Disciplinaque 
Pietatis Christianae, Latine Explicata." 

fA. Green, V. D. M., (i 762-1 848,) the once able President of 
Princeton College. Dr. J. H. Jones, in the Life of Dr. Green, says, 
** His * Lectures on the Shorter Catechism ' are, probably, the most 
useful and generally popular of all his instructive works." 



PRACTICAL THEOLOGY, I 37 

the Catechism proper; No. 2, the same, with Scrip- 
tural proofs ; and No. 3, the same, expanded into a 
system of theology. The divisions are as follows : 

I. God: § I. His Nature and Attributes; § 2. 
The Persons of God. 

II. Creation: § i. The World ; § 2. Man. 

III. Man^s Fall and Sinful State: § i. Sin; § 2. 
Guilt, Prevalence, and Consequences of Sin. 

IV. Salvation: § i. The Source and Grounds of 
Salvation ; namely, the Love of God in Christ, and 
Redemption through Christ ; § 2. Conditions of Sal- 
vation ; § 3. The Fruits and Extent of Salvation. 

V. The Means of Grace: § i. The Church and 
Ministry; § 2. The Sacraments: (i.) Baptism; (2.) 
The Lord's-supper ; § 3. The Word of God and Prayer. 

VI. God's Law: Duties to God and Man. 

VII. Death, Judgment, and Eternity. 

The Appendix contains the Beatitudes, the Lord's 
Prayer, the Ten Commandments, the Apostles' Creed, 
Baptismal Covenant, and Examples of Prayers for the 
Young. 

(vi) Church of Rome, The standard Catechism of 
Rome is the ^^ Catechismus Romanus," or "Trident- 
ine Catechism." It was prepared in obedience to 
the Council of Trent, by a committee of eminent 
divines, and sanctioned by Pope Pius V, and printed 
at Rome in 1566. It has been translated into all 
languages. The divisions are: (i.) Apostles' Creed; 
(2.) The Sacraments; (3.) The Decalogue; (4.) The 
Lord's Prayer. 

It is not specifically prepared for the Church 

in general, but is a manual for pastors in teaching 

12 



138 LECTURES ON METHODOLOGY, 

children. Besides the " Catechismus Romanus," many 
others have been approved, as each bishop has the 
control of the Catechism for his own diocese. 

(b) The Sunday-school. We regard the Sunday- 
school a legitimate and necessary function of the 
Church, and not a mere accident, notwithstanding its 
recent organization. In the modern form, its true 
aim is to discharge the duty of the Church with rela- 
tion to the special instruction of children in rehgion. 

i. Brief History of Stmday -schools. The first Sun- 
day-school deserving the name seems to be due to 
Cardinal Borromeo, Archbishop of Milan, who died 
A. D. 1584. He gathered the children of Milan 
into the cathedral every Sunday, formed them into 
classes, and directed their catechetical instruction 
himself. By an ordinance of Albert and Isabel, in 
1608, Sunday-schools were first set on foot in the 
Netherlands. The first Protestant Sunday-school was 
established in Roxbury, Mass., in 1674. Another was 
established, in 1750, at Ephratah, Lancaster County, 
Penn. In 1781, the Sunday-school proper sprang up 
in England, under Robert Raikes. His plan was to 
hire teachers, and teach merely the rudiments of 
knowledge to poor children. In 1785, John Wesley 
originated gratuitous Sunday-schools, exhorting the 
teachers to ^' teach for conscience' sake, and not for 
the sake of lucre." The introduction of Sunday- 
schools proper into America is due to Bishop Asbury, 
who, in 1786, established the first in Hanover, Va., 
and, soon after, in different parts of the country. 
The first Church legislation on the subject is found 
in the Methodist Episcopal Conference Minutes of 



PRACTICAL THEOLOGY, 1 39 

1790. In December, 1790, a meeting was held in 
Philadelphia, to provide Sunday-schools for that city. 
In 1 79 1, a society was organized on the plan of pay- 
ing the teachers. This society became the American 
Sunday-school Union. 

ii. Functions of the Sunday-school, It is clear 
that in the beginning the idea of Sunday-schools 
was to teach rudimentary knowledge to poor chil- 
dren, and did not include the teaching of the 
children the doctrines of the Church. The present 
plan of the Sunday-school is far wider than the orig- 
inal design. There is a change, indeed, but a change 
for the better — in fact, one that makes a Sunday- 
school a vital part of each Church organization. 

In the present time, we hold the Sunday-school 
to be related to the Church as an essential instru- 
ment of action : 

a. In a conservative way — training up the chil- 
dren of the Church — as auxiliary to the pastoral 
function. 

/?. In aggression — seeking out the children of 
strangers — as an auxiliary to the missionary function. 

So considered, the Sunday-school is not a mere 
tool in the hands of the Church, but a link that can 
not be cut off without impairing the vitality of the 
Church. 

Hi, The Sunday-school in the Methodist Episcopal 
Church. With no Church organization is the Sunday- 
school so intimately interwoven as with our own. No 
other Church has it so distinctly in its legislation, 
nor so incorporated it into itself and its activities. 
(See Discipline, Part II, chap, ii, § 17.) The pastor 



140 LECTURES ON METHODOLOGY, 

is commanded publicly to catechise children. Part V 
contains a whole section, devoted to Sunday-schools 
and the instruction of children. The ground for this 
is found in the peculiar mission of Methodism, her 
itinerancy making her a missionary Church. There 
is one function to which its system is not adapted ; 
that is, the pastoral function. The preacher may be 
faithful during his term of service; but another fol- 
lows, just as capable, but with different ideas of pas- 
toral labor, and differing in his modes of working and 
teaching. Plainly, then, the continuous instruction 
of children up to manhood can not be carried on 
sufficiently by the minister; but this gap is filled in 
two ways : 

1. By the class-meeting, filling it for adults. 

2. By the Sunday-school, filling it for children. 
There is, further, the Catechumenate, which is a 

.part of the regular organization of Methodism, de- 
signed to connect the Sunday-school and class-meet- 
ing together. (See Discipline, Part II, chap, ii, § 2.) 
Finally, we vindicate a close relation between the 
Sunday-school and the Church, on the ground that 
the Sunday-school is a place where children are to 
be collected for religious instruction. Otherwise, the 
Sunday-school is not necessary. It would, moreover, 
be desecrated by any but Divine teaching. 

INSTRUCTION OF THE WHOLE CHURCH. 

(<:.) Homiletics. The zvord Hoviiletics is derived 
from 6iJ.ilriTiv.6q^ social, conversable. So with the 
Greek ^ djjAXrjTurj, the art of discourse. The ecclesi- 
astical usage is an expository discourse or sermon, from 



PRACTICAL THEOLOGY. I4I 

the Latin serino. The word indicates the scope of 
Homiletics ; namely, instruction by exposition. This 
was the beginning of preaching, and remains, to this 
day, the chief method of preaching. We now define 
Homiletics to be that branch of Practical Theology 
which teaches the theory and gives the rules for the 
art of preaching. 

/. The Theory of Preaching, Preaching is not ac- 
cidental in the Church; it has been in all times, and 
still remains, the fundamental need of the Church. 
The Church was founded by preaching, it has been 
enlarged- by preaching, it is nourished and instructed 
by preaching, and preaching will continue to the 
end of time. The ground for it is be found in the 
injunction of the Savior: '^ Go ye therefore, and 
teach all nations, baptizing them in the name of the 
Father, and of the Son, and of the Holy Ghost : 
teaching them to observe all things whatsoever I 
have commanded you: and, lo, I am with you alway, 
even unto the end of the world. Amen." (Matthew 
xxviii, 19, 20.) 

a. Necessity. We continue preaching in the 
Church because the Gospel must be taught to men; 
because the Holy Spirit is promised to accompany 
the Word as well as the sacrament, because the 
Church can not stand without the knowledge of the 
truth, which, according to Christ's law, is to be con- 
veyed by preaching. (See i Corinthians xv, i, sq^ 
It seems that the existence of preaching is not due 
to ecclesiastical usage, but is a necessary continua- 
tion of the preaching of Christ and his apostles. The 
original Word, the gift of God in Christ, is set forth 



142 LECTURES ON METHODOLOGY. 

historically in the Sacred Writings ; but the promise 
of God is, that the gift of the Holy Ghost will ac- 
company the preacher : " Lo, I am with you alway, 
even unto the end of the world." This shows that 
the Word is not confined to the Scriptures, but that 
it is manifested in the life of the Christian Church, in 
preaching. 

/?. The Elements of Preaching are : (/.) The Rev- 
elation of God ; and, {ii) The Human Utterance of it. 
What has been said will assign what is essential to 
preaching ; namely, the Word of God on the one 
hand, and human speech on the other. We preach 
because the Word of God and human speech exist ; 
because Christ has commanded us to preach; and, 
finally, because he has promised his Holy Spirit to 
accompany the Word. So that, for all time, the 
people may be built upon the foundation of the apos- 
tles and prophets, Christ being the chief Corner- 
stone. 

iL The Practice, We have then fixed : 

a. The Matter of the Sermon — the Word of 
God ; and, 

/5. The Form of the Sermon — the speech before 
a congregation according to the natural laws of 
utterance. 

a. The Matter of the Sermon consists of facts, 
doctrines, and precepts, given in the Bible, as well as 
by the revelation of the Holy Spirit in the preacher 
himself: 

(a.) In his religious experience. 

(/5.) In the aid of the Holy Spirit given him for 
the special work of preaching. Is this to stereotype 



PRACTICAL THEOLOGY, I43 

preaching ? We answer both Yes and No ! The 
principles are eternal and unchangeable, but the ap- 
plication of them is of endless variety. The Word 
of God is sure ; but our apprehension of it is always 
enlarging under the guidance of the Holy Spirit. 
The matter is ever old, and yet in the hands of a 
living ministry, it is ever new. It involves all the 
preceding branches of theology : Exegetical^ for the 
interpretation of Scripture ; Historical, for its devel- 
opment in the Church and the world ; and Doctrinal^ 
for the adaptation of it to the human intellect. All 
these are learned for application in Homiletics. 

/?. The Form of the Sermon, We must not sup- 
pose that the form of a sermon is an arbitrary or 
acquired thing; that it is either the fruit of ecclesi- 
astical usage, or the example of great men. It 
springs out of the very nature of the case. Here is 
a congregation to be edified by the Word of God. 
This can be done only in two ways, namely: i. Cate- 
chetically ; 2. Homiletically. The first is for chil- 
dren ; the second for adults and children. A dis- 
course before a congregation is therefore necessary. 
But a discourse before a congregation must conform 
to the laws of discourse, and therefore to the laws 
of rhetoric, which are nothing but the natural laws 
of speech. Whatever rhetoric makes essential to 
speech, is essential to a sermon. By these princi- 
ples the form of a sermon is necessarily fixed. 
Every discourse must have : 

(/.) A Theme, to give it unity. 
{ii) Arrangement, to give it order. 

(m.) Style, to give it adaptation. 



144 LECTURES ON METHODOLOGY. 

(iv) Delivery, to give it effect. 

So far as the application of these principles is 
concerned, preaching, as to form, is necessarily a 
work of art. 

{d) The Press, It must be remembered, that our 
great means of reaching the people, either to awaken 
or to build them up, is by the preaching of the Word. 

Note: I. The value of oral instruction as com- 
pared with other methods ; 2. The law of the propa- 
gation of the Gospel by living men ; and 3. The his- 
torical illustrations of this law. 

Power of the Press. Nevertheless, the press, in 
the growth of civilization, is an instrument of great 
power; greater perhaps, in this country and in this 
age, than in any other country, or at any other period. 
But we must not fall into the error of overrating the 
power of the press, especially the newspaper-press. 
With the increase of the number of journals, there 
has been a diminution of the relative power of each 
journal. Again, with the cheapening of the press, 
there has been a certain loss of character, as is nec- 
essary in catering to a larger and lower class of 
readers. Moreover, the ordinary newspaper-press 
is only a means of making money — a matter of com- 
mercial enterprise — and people are beginning to 
understand this. 

The power of the press ^ being a gi^eat power, it is 
our duty as ministers to acquire as thorough a knowl- 
edge of it as possible. We must also advise our peo- 
ple, with regard to the press : i. As to the secular 
press ; and, 2. As to the religious press. 

We may and should advise our people to take 



PRACTICAL THEOLOGY. 1 45 

religious papers, and give advice with regard to religious 
literature. Especially with regard to our biographical 
and experimental literature, it should be given. Every 
minister should advise his people to buy Wesley's 
writings, by all means. 

As to the use of the press by writing for it. This 
is a legitimate means of working for the Kingdom of 
God. No man understood this better, or applied it 
more effectually, than John Wesley. In writing for 
the periodical press, notice two cautions: i. Never 
deal in personalities ; 2. Never publish private con- 
versations. As to wider authorship, in tracts, bio- 
graphical, and practical religious books, such write any 
time ; but doctrinal and speculative, not for ten years. 

(2.) Worship. 

{a) The scientific name for this branch of ministerial 
duties, is "Liturgies." The word liturgy, keLroopyia^ 
is derived from the word Xe'iroq (public). This latter 
is from Xaoq (the people), and is compounded with 
epyov ; hence, public service. 

In Athens, a liturgy was a service for some rich 
person, at his own expense; such as providing a pub- 
lic show. The word is used in the New Testament 
to designate priestly service; in Luke i, 23 ('^And it 
came to pass, that, as soon as the days of his minis- 
tration were accomplished, he departed to his own 
house"), it is applied to Zachariah's service. In He- 
brews X, II (''And every priest standeth daily minis- 
tering and offering oftentimes the same sacrifices, 
which can never take away sins"), it is applied to the 
priesthood of Christ.* By the third century, this 

* See the Greek of both these citations. 
13 



146 LECTURES ON METHODOLOGY, 

word came to be restricted in Christian use to Divine 
service. So much for the word. Liturgy is defined: 
First, in general, to denote the whole order of public 
worship ; second, the order for the celebration of the 
Lord's-supper ; third, it is also loosely used, to desig- 
nate the book containing the service. 

i. History. 

a. Biblical, The Origin of Liturgies, In the Old 
Testament worship, set psalms were used, and also 
set forms of prayer, not, however, to the exclusion of 
free prayer. We find Liturgies also in use in the 
Hindoo and Mohammedan worship. No set forms 
are prescribed in the New Testament. It is probable 
that our Savior used the Jewish forms ; he certainly 
nowhere condemns them. He gave a form in the 
Lord's Prayer. The most ancient Liturgies contain 
the Lord's Prayer and the angelic song given by 
Luke. 

Later History of Liturgies, There are no Litur- 
gical books extant that can be traced back earlier 
than the fourth century. The reason for this prob- 
ably is, that up to the time of the overthrow of 
heathenism, the Lord's-supper was regarded as a 
mystery, to be concealed from the heathen, under 
the so-called Disciplina Arcani,^ From the fifth 

*"*Arcani Disciplina' (Discipline of the Mysteries or System of 
Secret Instruction), a term first introduced by Meier, in his *De Re- 
condita Vet. Eccles. Theologia' (1677), to denote the practice of the 
early Church of concealing from unbelievers, and even catechumens, 
certain parts of Divine worship, especially the sacraments. The sub- 
ject is a curious one in itself, and receives additional importance from 
the use made of it by Romanists." (M'Clintock and Strong's Cyclo- 
paedia.) For a full account, see Bingham's " Antiquities," Book X, 
chapter v. 



PRACTICAL THEOLOGY. \A,*J 

century, we find Liturgies multiplying in various parts 
of the Church, all calling themselves " Apostolical 
Liturgies ;" but only apostolical, so far as their con- 
tents were derived from the New Testament, and not 
at all in the sense that the apostles were their au- 
thors. Most of these old Liturgies agree with each 
other, at least so far as the form of the Lord's-supper 
is concerned. They agree also in furnishing for the 
people something to say and to do in the order of wor- 
ship ; so that the exclusive priesthood of the clergy 
was not recognized. The people took part some- 
times by saying, "Amen;'' sometimes by saying, 
" Lord, have mercy on us ;" sometimes by such as 
the following, in the way of continued responses : 

Minister. " Lift up your hearts." 

People. " We lift them up unto the Lord." 

M. " Let us give thanks unto God." 

P. " It is meet and right so to do." 

M. "The Lord be with you." 

P. "And with thy Spirit," etc. 

These responses were, in the beginning, shared in 
by the whole congregation, and the worship was com- 
mon worship ; but as the priestly doctrine was devel- 
oped in the Church, the share of the people was grad- 
ually withdrawn. The responses now in the Romish 
Church, if made at all, are made by assistants to the 
officiating priest, or by a choir, and not by the people. 
In fact, as the whole service in that Church is in an 
UNKNOWN TONGUE, it is ncxt to impossible for the 
people to share in it. 

/5. A7icie7it Liturgies. The ancient Liturgies may 
be reduced to two classes. Most books make them 



1 48 LECTURES ON ME THODOLOG V. 

four ; namely, Oriental, Alexandrian, Roman, and Gal- 
lican. But they are better classified as the Eastern 
and Western, with proper subdivisions under each. 

(i.) Eastern or Oriental Liturgies, 

(«.) The oldest Liturgy now extant, in whole or in 
part, as a complete work, is the so-called ''Liturgy of 
St. Clement," to be found in Book VIII of the ''Apos- 
tolical Constitutions,* not earlier than the fourth cen- 
tury. In this Liturgy the form for the distribution of 
the elements of the Lord's-supper is simpler than in 
any other Eastern Liturgy, showing its earlier origin. 
This Liturgy, falsely ascribed to Clement, is obvi- 
ously the source of all subsequent ones. 

(i^.) The Liturgy of St. yames. This one is falsely 
ascribed to the brother of our Lord. Its later date is 
shown by the fact that it contains the Nicene Creed. 
It also contains the expression StoTov-oq^ bearing God — 
mother of God — besides a passage implying the wor- 
ship of the Virgin Mary. It is sometimes called the 

*'*This work is, in form, a fabrication, professing to be a bequest 
of all the apostles, handed down through the Roman Bishop Clement, 
or dictated to him. It begins with the words : ^The apostles and 
elders, to all who among the nations have believed in the Lord Jesus 
Christ. Grace be with you and peace,' etc. It contains in eight books 
a collection of moral exhortations, Church laws and usages, and litur- 
gical formularies, which had gradually arisen in the various Churches 
from the close of the first century, the time of the Roman Clement, 
downward, particularly in Jerusalem, Antioch, Alexandria, and Rome, 
partly on the authority of apostolic practice. These were at first 
orally transmitted, then committed to writing in different versions, like 
the Creeds, and finally brought, by some unknown hand, into their 
present form. . . . The design was to set forth the ecclesiastical 
life for laity and clerg}^, and to establish the episcopal theocracy." 
(Schaffs Church History, Vol. I, p. 441.) The Constitutions may be 
found in English in Chase, " Constitutions and Canons of the Apos- 
tles," New York, 1848, octavo. 



PRACTICAL THEOLOGY. 1 49 

" Liturgy of Jerusalem," because it was composed for 
the use of the Church in that place. This Liturgy is 
the source of most of the Eastern Liturgies. 

(j) The Alexandrian Litiu^gy. This one is falsely 
ascribed to St. Mark. The fact that the Liturgy con- 
tains the whole Nicene Creed, is sufficient to show its 
later date. 

(^.) Liturgy of all the Apostles, or the Edessan — 
named after the city of Edessa — was, and still is, the 
Nestorian Liturgy. 

(e.) Byzantine^ or Constantinopolitan Liturgy^ is 
called after both St. Basil (t379) and St. Chrysostom 
(1407), and bears marks of having been modified by 
one or both of these great writers. This is the basis 
of the present Liturgy of the Greek Church. 

{ii) Western Liturgies. 

(a.) The Gallican Liturgy may be traced back to the 
early Churches of Southern Gaul, which were of East- 
ern origin. The name of Hilary, of Poitiers (f 368), is 
particularly connected with its revisal. It was used, up 
to the seventh century, in Britain almost exclusively. 

(/5.) The old Spanish or Mozarabic Liturgy. [Moz- 
arabic was a term of contempt given by the Arabs 
to Spanish Christians, in the time of the Moorish 
dominion in Spain.] Traces of this Liturgy exist as 
early as the fifth century, and in its present form it 
can be traced to the Fourth Council of Toledo, A. D. 
633. It was supplanted by the Roman Liturgy, in 
Spain, in the thirteenth century. 

(^.) The Ambrosian Liturgy. It is named after 
Ambrose of Milan (t397). He modified, if he did 
not entirely prepare, this Liturgy. It is still used in 



ISO LECTURES ON METHODOLOGY, 

the diocese of Milan, where the people will not use 
any other, and the Church, avowedly, from respect 
for the memory of St. Ambrose, permits its con- 
tinued use. 

{b) The Romany called by extremists the *' Lit- 
urgy of St. Peter." Its most ancient date is in the 
fifth century. It has grown from that time on, until 
it has reached its present organized form in the 
Roman Church. This Liturgy has almost every- 
where within the Church supplanted the others, 
though the Gallican Liturgy was used within the past 
ten years. 

Comparison of Liturgies {Catholic). Both Eastern 
and Western Liturgies admitted the doctrine of the 
Eucharistic Sacrifice as early as the fifth century. In 
Protestantism, the Lord's-supper is the communion 
of the faithful ; among the Romanists, it is the sacra- 
ment of the mass. The one is the formula for the 
priests to work by, the other a formula for the com- 
munion of the congregation. The Oriental Liturgies 
present the act of redemption dramatized, with appro- 
priate scenes, so to speak, and dramatic apparatus. 
We may say of the Roman mass, also, that it drama- 
tizes, especially the death of Christ, but with nothing 
like the apparatus of the Greek Church. These Lit- 
urgies, in general, contain the following elements (in 
order to be complete), namely, the parts preceding 
the act of oblation and those which follow it. The 
principal parts of the first are : Invocation, Adora- 
tion, the Ter Sanctiis {rpiadyioq^ thrice holy), Scrip- 
ture Lessons, and the Creed. The oblation follows 
this, including the Prayer of Consecration and the 



PRACTICAL THEOLOGY, 151 

Invocation of the Holy Ghost. Following the obla- 
tion, is the Lord's Prayer, thanksgiving, and the bene- 
diction. These elements are common to all this class 
of Liturgies. Ancient Liturgies are very well treated 
in Palmer's " Origines Liturgicae,"* but more fully in 
Neale's Liturgical writings. f 

Service-books of the Ro^nmt Church: i. The "Mis- 
sal,'' which contains the Roman Liturgy in its present 
accepted form. 2. The " Ceremoniale " is the book 
which contains all the offices peculiar to the Pope, 
both those performed on him and those which he 
performs. 3. The '* Pontificale " contains all forms 
relative to bishops. 4. The "Rituale" contains all 
the services which inferior clergy are allowed to per- 
form. This is also called the "Pastorale." 5. The 
"Breviary" contains the daily services of the Roman 
Church, and all the services for the different canon- 
ical hours. It also contains little stories about saints, 
lessons from Scripture, and is always in Latin, and is 
used in that language. 

y. Modern Liturgies, 

(i) The Lutheran was originally drawn up by 
Luther, in 1523. It was founded upon the Roman 
Liturgy; but in each country the Lutherans make 

* " Origines Liturgicae ; or, Antiquities of the English Ritual, and 
a Dissertation on Primitive Liturgies," by William Palmer, last and 
fourth edition, Oxford, 1845, 2 vols., octavo and supp. Bickersteth 
observes, in his " Christian Student," that the " Origines " contain 
"much curious information." (Allibone's Dictionary of Authors, and 
Encyclopaedia Britannica.) 

tThey are as follov^s : "History of the Eastern Church;" and 
" Translations of the Liturgies of Mark, James, Clement, and Chiysos- 
tom ;" also Neale and Forbes's " Ancient Liturgies of the Gallican 
Church," with introductory notes, etc. 



152 LECTURES ON METHODOLOGY. 

their own Liturgical forms. The latest one is the 
so-called Prussian Liturgy of 1822, which was pre- 
pared by Baron Bunsen and the Prussian king, Fred- 
erick William III. (See Bunsen's "Christianity and 
Mankind."*) 

(//.) Reformed Liturgies, The Liturgy of France 
was probably drawn up by Calvin himself. It con- 
tains forms for the administration of the sacraments, 
for the visitation of the sick, and a very simple form 
for " Sabbath prayers.'' There is also one extant for the 
Church of Scotland, in which John Knox had a hand. 

(m.) Liturgy of the Church of England, The 
Liturgy of this Church is to be found in the "Book 
of Common Prayer," so called to designate prayers 
used in common as distinct from private devotions ; 
and the theory of public worship is, that it must be 
conducted according to forms previously agreed upon 
as expressing common wants. The "Book of Com- 
mon Prayer" is not only a Liturgy, but also a service- 
book and confession of faith. Before the Reformation, 
the service-books of the Church of Rome, in various 
modifications, were used in England. They may be 
found in Maskell's "Ancient Liturgy of the Church 
of England ;"t also in the same author's "Monumenta 

*Josias C. C. Bunsen. (i 791-1860.) The distinguished philologist 
and antiquarian. "His most important work, of late years, is his *Hip- 
polytus,' London, 1851, 4 volumes, octavo (afterward republished, in 
1854, in a fuller form, as 'Christianity and Mankind: Their Beginnings 
and Prospects,' London, 7 volumes, octavo), which contains, indeed, a 
vast deal of learned lumber and of vague and conjectural dissertation, 
but is yet a very valuable contribution to our knowledge of early Church 
History." 

t William Maskell, formerly of the Church of England, but now a 
Roman Catholic: *'The Ancient Liturgy of the Church of England, 



PRACTICAL THEOLOGY. 153 

Ritualia/'* In 1547, a committee was appointed to 
draw up a form in English, free from Roman error. 
This committee consisted of Cranmer, Ridley, and 
other eminent reformers. The Liturgy drawn up by 
them was confirmed in Parliament, 1548. This is 
called "The First Prayer-book of Edward VI." In 
1550, Cranmer proposed a new edition, still more in 
the Protestant interest, as objections were made that 
too much of the Roman element yet remained. This 
one was confirmed by Parliament in 1551, and is 
known as "The Second Prayer-book of Edward VI." 
They will be found in Cardwell's "Two Books of 
Common Prayer set forth under Edward VI Com- 
pared," London, 1838, octavo. The second Prayer- 
book of Edward VI is much more free from Roman 
features than the first. In the reign of Mary, this 
Prayer-book and protest was thrown aside. By Eliz- 
abeth, it was restored. The third Prayer-book is 
that of 1662, and no revision has since been made. 
An attempt was made in 1661, at what is called 
the Savoy Conference, to compose a prayer-book 
which should satisfy both parties. Episcopal ,and 

according to the Uses of Sarum, Bangor, York, and Hereford, and the 
Modern Roman Liturgy, arranged in Parallel Columns," London, 1844 
(second edition 1846), octavo. 

*'*'Monumenta Ritualia Ecclesiae Anglicanae; or, Occasional Of- 
fices of the Church of England according to the Ancient Use of Salis- 
bury, the Prymer in English, and Other Prayers and Forms, with 
Dissertations and Notes' (London, 1846-7, 3 volumes, octavo, £2 5s.), 
comprises Occasional Offices from the Manual and Pontifical of the 
Church of Salisbury in Latin, the Prymer in English, the Golden Leta- 
nye, the XV Oos, Prayers to the Proper Angels, Form of Confession 
and Excommunication, Form of Healing, Blessing Cramp-rings, Bid- 
ding the Bedes, etc., — in all, ninety-one several books." (Allibone's 
Dictionary of Authors.) 



154 LECTURES ON METHODOLOGY. 

Presbyterian. The history of this Conference may 
be found in NeaFs "History of the Puritans."* This 
attempt came to nothing; but the convocation made 
several alterations in the former book, which were 
ratified, in 1662, by the king and Parliament. Full 
accounts may be found in Stephens's ** Book of Com- 
mon Prayer,"! Wheatly's "Rational Illustration of 
Common Prayer," J and Procter's "Common Prayer."|| 
Since 1662, various attempts have been made to 
revise the Prayer-book, but all have failed. An ear- 

* Daniel Neal. (1678-1743.) "About 1729, he had risen so high 
in the estimation of his co-religionists that he was requested to under- 
take an historical account of the Nonconformists. Accordingly, the 
first volume of 'The History of the Puritans,' commencing at the Ref- 
ormation in England, was published in 1 732. The second followed in 
I733> ^"d the third in 1736. The fourth, bringing the narrative down 
to the Act of Toleration of I689, was published in 1738. This history, 
though written in a calm and judicious spirit, was accused of being one- 
sided, and was attacked by Bishop Maddox and Dr. Zachary Grey. 
Neal answered the former, and would, in all probability, have answered 
the latter also, had not his declining health prevented him. NeaFs * His- 
tory of the Puritans,' accompanied with a life of the~author, was edited 
by Toulmin, in six volumes, 1793. The same edition was reprinted in 
three volumes, octavo, London, 1837." (Encyclopaedia Britannica, Vol. 
XVI, page 123.) 

tin 1849-50, Mr. A. J. Stephens published an edition of the "Book 
of Common Prayer," in three octavo volumes, with notes, legal and his- 
torical. The text of this book is taken from the "Sealed Book" of the 
Court of Chancery, collated with the copies preserved in the Courts 
of Queen's Bench and Exchequer, and numerous others. {See Eadie, 
"Ecclesiastical Encyclopaedia;" and M'Clintock and Strong, "Cyclo- 
paedia," Vol. II, page 438.) 

J Charles Wheatly, (1686-1742.) Allibone mentions twenty-three 
editions of the "Rational Illustrations of Common Prayer." It was 
first published under the title simply of "Illustrations of Common 
Prayer," but was afterward enlarged and issued under the above title. 
It is, upon the whole, valuable. The American edition was published 
at Boston, 1837, octavo. 

II Francis Procter: "Elementary History of the Book of Common 
Prayer," 1862, octodecimo. (Cambridge Class-books.) 



PRACTICAL THEOLOGY. 1 55 

nest attempt was made, in 1668 and 1689, to revise 
the Book of Prayer so as to meet the views of 
dissenters, in order to bring them back into the 
Church. Such men as Tillotson and Stillingfleet, of 
the Church party, and Baxter, Bates, and Manton, 
of the Nonconformists, were engaged in this attempt. 
They published a Proposed Revised Litui'gy, but noth- 
ing came of the proposition, and it was the last 
attempt authorized by the Government. From 1689 
till the present time, parties have existed, seeking a 
revision of the Liturgy, but without success. There 
is now a pretty strong Society in England, called 
"The Liturgical Revision Society," which seeks to 
remove from the Prayer-book every trace of Roman 
Catholic doctrine. 

(iv}j Common Prayer-book of Dissenters from the 
Church of England. The Book of Common Prayer, 
as amended by the Westminster divines in 1661, has 
recently been edited by Dr. Shields, and published in 
Philadelphia, 1865. There are several Socinian Lit- 
urgies. The Book of Common Prayer, reformed 
according to the plan of Dr. Samuel Clarke, was 
used in the preparation of the Liturgy of the First 
Unitarian Church at Boston, and is still in use there.* 

In the Wesleyan Church in England it is left 

*This was first published by the Rev. T. Lindsay, in 1774. He 
*' Socinianized the Arian alterations proposed by Dr. Samuel Clark, 
Rector of St. James's, Westminster. This Prayer-book has subse- 
quently passed through numerous editions. It contains almost all the 
offices in the Book of Common Prayer, except the Order of Baptism 
for persons of riper years, and the Commi nation. The greaf object of 
the whole is to address the entire worship to God the Father, to the 
utter exclusion of God the Son and God the Holy Ghost." (M'Clin- 
tock and Strong's Cyclopaedia.) 



156 LECTURES ON METHODOLOGY, 

optional with each congregation to use forms of 
prayer or not, in the public service. In the city of 
London, and in the large towns generally, the forms 
are used at morning service, but never in the even- 
ing. But, taking the whole of the Wesleyan Church 
in Great Britain, the forms are not used in more 
than, one congregation in ten. When forms are 
used, the congregations are allowed to choose be- 
tween the Common Prayer-book of the Church of 
England and the Swtday Service of the Methodists, 
The latter was originally prepared by John Wesley 
for the use of the American Methodist Church, 
1784; revised edition, 1786. It is chiefly a con- 
densation from the Book of Common Prayer, omit- 
ting all passages of a Roman Catholic turn, omitting 
the Nicene and Athanasian Creeds, shortening the 
XXXIX Articles to XXV, and omitting all selec- 
tions from apocryphal books. This Prayer-book was 
used for some time in the Methodist Episcopal 
Church of America, but it gradually dropped out of 
use, without any formal prohibition of use by the 
General Conference. It has recently been reprinted 
in a modified form, under the title of '' The Sunday 
Service of the Methodist Episcopal Church South,'* 
edited by T. O. Summers, D. D., Nashville, 1867. 

The Liturgy of the Episcopal Church of Scotland 
is nearly the same as in England. John Knox's " Or- 
der," was ordained by the General Assembly. 

The Protestant Episcopal Prayei'-book. We now 
come to the American Prayer-book ; that is, the Prot- 
estant Episcopal. This Church was organized soon 
after the Methodist Episcopal Church, which is the 



PRACTICAL THEOLOGY, 1 57 

oldest Protestant Episcopal Church in this country. 
In 1786, a committee was appointed to adapt the 
English Liturgy to use in the United States. They 
prepared a book, published in 1786 under the title of 
** The Proposed Book," which did not meet with ac- 
ceptance. It is found in Hall's '' Reliquiae Litur- 
gicae," London, 1847. I^^ 1789, a "General Conven- 
tion'' appointed several committees for the different 
parts of the English Prayer-book. Their revision was 
adopted, and ordered to be used from the first of 
October, 1790, and is the form of prayer now in 
use. It omits several objectionable features of the 
English Prayer-book ; that is, the Athanasian Creed. 

Both. in England and in this country there is a 
belief that the Service-book is too long. Various 
attempts have been made to remedy this ; and now, 
in many dioceses and Churches in both countries, the 
morning service is divided ; a part being held, say 
at eight A. M., and a shorter part with the sermon 
at half-past ten or eleven A. M. 

A pretty full discussion of this subject is given 
in a book called " Memorial Papers," edited by Bishop 
A. Potter, Philadelphia, 1857, duodecimo. 

The Litany. Atzaveia, from hravsuaj, to pray. A 
form of prayer in which the people or choir respond 
after each petition is uttered by the minister. 

1. In some cathedral services the minister does 
not lead at all, but the whole Liturgy is divided be- 
tween two choirs. The Litany may be either sung 
or said, but is generally sung. In the High-church 
use of the Church of England, it is intoned. 

2. Another characteristic of the Litany is, that it 



1 5 8 LECTURES ON METHODOLOG K. 

always begins with, '^ Lord, have mercy upon us," 
and always ends with, '' Lamb of God, which taketh 
away the sins of the world, hear our prayer." A form 
something like a Litany may be found as early as 
the Apostolical Constitutions. 

3. The word Litany, about the fourth century, 
came" to be specially applied to prayers of the kind 
mentioned when used in processions, and the term 
even came to denote the processions themselves. 
The use of the Litany in the Western Church, as a 
part of worship, began in the fifth century, chiefly in 
prayers for rain or for fine weather, or on the occasion 
of some great calamity. Litanies differ from other 
prayers by the multiplicity of their subjects — all con- 
nected, however, by the expression, *' Hear us, good 
Lord," and also by the number of persons addressed 
in the prayer, especially in the Roman Catholic Lit- 
any, namely : God the Father ; God the Son ; God 
the Holy Spirit; Blessed Virgin, etc.; and also by 
the number of motives for hearing prayer. 

The English Litany was put forth in the time of 
Edward VI, and was arranged as it now stands in 
A. D. 1582. It is used by the Wesleyans in En- 
gland, and forms part of Mr. Wesley's Sunday Service 
for the American Methodist Episcopal Church; but 
our Church nowhere uses it now. In the Presby- 
terian Churches Litanies are not used ; but they are 
used in some Lutheran, and also in some German 
Reformed Churches. 

ii. Propriety and Utility of Forms of Prayer, 

a. The arguments against Forms of Prayer are: 
(/.) From Scripture, There is no Liturgical service 



PRACTICAL THEOLOGY, 1 59 

prescribed in the New Testament. In things of 
much less importance we have explicit directions, and 
it is not likely that if such service were essential, 
or was the best form of worship, that it would be 
omitted in the Holy Scriptures. 

{ii) From the 7ise of the Pri7nitive Chtnxh. The 
Apostolical Fathers are silent as to Liturgies. One 
of the Fathers, Justin Martyr, in describing the pray- 
ers at the Lord's-supper, says that the minister sends 
up his prayer and praise to God to the best of 
his ability {pvvap.tc;), (See Lord King's '* Primitive 
Church.") Tertullian (t22o), in chapter xxxix of his 
''Apology," says, "We pray without a monitor, be- 
cause we pray from the heart." Again, it is universally 
admitted that no Liturgy, in its present form, can 
be traced farther back than the fourth century. 

{iii) F7'om the Results and Tendencies of their use. 
That the tendency is, and always has been, to an out- 
side worship of lips, and not of the heart ; that 
forms adapted to one age are not adapted to another ; 
that stereotyped prayers must often be unsuited to 
sermons and circumstances; and, finally, that the 
constant repetition of the same prayers makes them 
wearisome, and destroys their significancy. 

/9. Arguments for the use of Forms : 

(/.) From Scripture, That forms are certainly im- 
plied in the Old Testament ; that some of the Psalms 
are intended to be used as prayers ; that the services 
of the Synagogue were conducted by prescribed 
forms ; and, that Jesus himself used these without 
rebuke. Finally, that he gave his disciples the so- 
called Lord's Prayer, parts of which are known to 



l60 LECTURES ON METHODOLOGY, 

have been taken from the Jewish forms previously in 
use. Further, it is argued that our Lord promised 
special blessings to those who, when assembled, 
should agree as touching those things for which they 
asked. 

{ii) From Antiquity and Usage, We have already 
given the argument from usage, to the time of Christ. 
It is argued that his apostles conformed their worship 
to the Synagogue ; that the four most ancient Litanies, 
it is true, can only be traced to the fourth century ; 
but that there is good reason for this, as the Chris- 
tians were persecuted, and often had to meet in 
secret; that there are numerous passages in the Fa- 
thers that imply the use of forms in the first two cen- 
turies, and that fragments of existing Liturgies may be 
found as far back as Clement of Rome (fioo), and 
Dionysius of Alexandria (1265). Further, that the 
passages cited from Justin Martyr and Tertullian, 
when rightly interpreted, really imply the use of forms. 
Also, that the form in the Apostolical Constitutions 
is generally admitted to be as old as the fourth cen- 
tury ; and, from that time forward, both the Eastern 
and Western Churches held more or less to the use 
of forms. 

(m.) Argument frojn Tendencies, It is asserted 
that the forms now in use are general in their charac- 
ter, and are like the Book of Psalms, from which they 
are derived in germ, they are adapted to the wor- 
ship of the Church in all ages ; that their tendency 
has been no more to formalism than extemporaneous 
prayer; that public prayers broken up into short 
petitions, in a printed form, are not as wearisome as 



PRACTICAL THEOLOGY. l6l 

continuous extemporaneous prayer, while, on the other 
hand, they are apt to be more Scriptural and compre- 
hensive; that as far as their becoming meaningless 
is concerned, we might as well demand extempore 
hymns, though it is found that hymns longest in use 
have the most meaning in them ; that for special 
occasions and adaptations, special prayers can always 
be framed ; that where forms are thrown aside, the 
congregation has too little to do; that the people are 
passive, and that they hear the minister pray rather 
than pray themselves. Finally, that since it depends 
upon the state of the minister at the time, it is apt to 
be a personal prayer rather than a representative one. 
So much for arguments. 

{b) Free Prayer. 

i. Historical View. The Fathers and reformers 
of Protestantism, in general, favored the combination 
in public worship of forms with free prayer. They 
did not bind their Churches to any unbending ritual, 
yet provided for them fit and solemn forms. Such 
was the policy of Luther, Melanchthon, Calvin, and 
John Knox. So, also, the founders of Methodism 
favored the combination of forms with free prayer. 
The Methodist Episcopal view, in substance, is justly 
stated by Richard Watson, "Institutes,'' Vol. II, page 
507, namely : That there are advantages in each 
mode of worship, and, when prudently combined, the 
Church has its most perfect constitution as regards 
public service. The Methodist Episcopal Church 
combines Liturgical forms with free prayer. 

Lutheran and Reformed Churches have Litur- 
gical forms for special occasions and certain services, 

14 



1 62 LECTURES ON ME TIIODOLOGY, 

but generally use free prayer in worship. The 
Church of England uses forms, to the exclusion of 
free prayer. 

ii. Public Prayer {titility). No matter whether 
forms are allowed or not, free prayer must never be 
surrendered. The minister in the pulpit is the mouth- 
piece of the congregation, and leads the people in 
Common Prayer. Hence, 

1. All that is purely personal with the preacher is 
out of place. The person of the preacher leading in 
prayer should be utterly lost sight of. He must not 
place himself between his people and God, and he 
should never tell any thing about himself, his affairs, 

.troubles, infirmities, or sins, in public prayer. 

2. Very long prayers are out of place ; since in 
every congregation there are children, invalids, and 
old people, to whom they are hurtful. 

3. The language in which the minister clothes his 
prayer should be simple, Scriptural, and as easy as 
possible, in order that the whole congregation may 
follow. 

4. Public prayer is to be directed to God and not 
to the congregation. This rule will exclude : 

a. All didactics, or side sermons. 

/?. All reproof as well as complaint. 

y. And all controversy. 

Me7t never quarrel about the life of God in the sotU, 
but only about the ijitellectual apprehension of it. Pub- 
lic prayer should be comprehensive. This does not 
imply undue length. To have the prayer comprehen- 
sive, and not have undue length, we should study 
not only what we should put in, but what we can 



PRACTICAL THEOLOGY, 1 63 

leave out. It is the remark of Dr. Joseph Addison 
Alexander that, ^' Our pra3^ers should go to God in 
straight lines, and not in curves." By such methods 
we shall be able to put all necessary petition in a 
short prayer. 

in. Method, Public prayer should have method, 
as the following divisions indicate : «. Adoration ; 
/?. Thanksgiving ; y. Confession ; ^. Petition, e. Dox- 
ology. 

a. Adoration. It is best in our opening invoca- 
tion, to use direct address, such as, " O Thou, who 
, art the only wise God ;" or, '' Great and holy art 
Thou, O Lord God Almighty;" or, "O Thou, that 
hearest prayer." We have Christ's example for this, 
in such instances as these: *'0 Righteous Father," 
and " O, Father, Lord of heaven and earth." Indeed, 
it is advisable, to use the direct address as often as 
possible in the prayer. 

y9. Thanksgiving, Thanksgiving should never be 
omitted from public prayer. It should include, first, 
General Thanksgiving, of which an admirable model 
is found in the Prayer-book of the Church of En- 
gland ; and, second, Special Thanksgiving ; e, g.y in 
time of war, for victory, deliv^erance, etc.; ordinarily, 
for an abundant harvest, or for any special mercy. 

y. Confession, Public Confession should always 
be general ; perhaps the best model is that contained 
in our Ritual, introductory to the Lord's-supper. 

d. Petition, Petition, referring to the special con- 
gregation, should always include prayer for the pardon 
of sin and for the gift of the Holy Spirit. After the 
special congregation, petition should be made for the 



l64 LECTURES ON METHODOLOGY. 

Church in general ; then prayer for the spread of the 
Gospel in the earth ; then prayer for the poor ; then 
for the State, including the chief magistrates ; and 
then for the State in which one lives, first in a general 
manner; and, secondly, in a special manner; for ex- 
ample, for persons who are ill, or at sea, etc. Of all 
classes, do n't forget the sick. 

e. Doxologyy or ascription of praise at the end of 
the prayer, as you began with adoration. Always 
close, in the morning, with the Lord's Prayer. 

iv. Style of Delivery^ or Uttei^ance. 

1. As to style, all rules can be summed up in the 
word simplicity. There should be nothing in the 
mere language of prayer to attract attention. Sim- 
plicity is not inconsistent with elevation of language, 
and that we can always get into our prayers by the 
use of Scripture language. 

2. As to manner, it should be marked by humility 
on the one hand, springing from a proper sense of 
awe ; and by true dignity on the other, which shuns 
all vulgarity. I think, in our manner, we should 
cultivate the tone of reverence. Avoid all forms of 
familiarity. 

(^.) Hymns and Mttsic, 

First Period: The Ancient Chtirch. The Christian 
Church, from the earliest periods, has used Psalms and 
Hymns. The Psalms were portions of the Psalms of 
David ; the Hymns were of human composition (that 
is, uninspired in distinction from inspired composition.) 
Perhaps the earliest Christian Hymn extant is that 
cited by Basil — an Evening Hymn, which comes down 
from early times. 



PRACTICAL THEOLOGY, 1 65 

The earliest hymn-writers were doubtless the 
Gnostics. Bardesanes * wrote one hundred and fifty 
hymns. The earliest Hymn to Christ was that of 
Clement of Alexandria,! in Coleman's ''Ancient 
Christianity.'' 

To the third century belongs the Angelic Hymn, 
which is yet in use in most Christian Churches. 
We have it in our Ritual, at the end of our Com- 
munion-service, unfortunately in the form of a prayer ; 
it should be in the form of a hymn. (See M'Clintock 
and Strong, " Cyclopaedia," under the article " Gloria.") 
When, under Constantine the Great, Christianity 
became the religion of the State, hymns were incor- 
porated into Liturgical worship. 

Ephraem SyrusJ wrote some hundreds of hymns, 
with a view to shutting out old Gnostic Hymns from 

* Bardesanes, a Gnostic heresiarch, scholar, and poet of the second 
century, at Edessa, in Mesopotamia, about A. D. 170. Lucius Verus, 
it is said, tried to seduce him from the Christian faith, and at last 
threatened him. He replied, " that he feared not death, from which he 
should not escape, even if he complied with the emperor's desire. '^ 
He afterward fell into the Gnostic errors ; it is said, however, that he 
recanted these errors before his death. 

t A free transfusion is found in Schaff's "Christ in Song," from 
which we quote the first stanza : 

** Shepherd of tender youth, 
Guiding in love and truth, 
Through devious ways; 
Christ our triumphant King, 
We come thy name to sing : 
And here our children bring 
'Jo shout thy praise." 

J ''Ephraem Syrus (t378) led the way with a large number of suc- 
cessful hymns in the Syrian language, and found in Isaac, Presbyter of 
Antioch, in the middle of the fifth century, and especially in Jacob, 
Bishop of Sarug, in Mesopotamia (t52i), worthy successors." (Schaflf : 
Church History, Vol, II, p. 580, new edition.) An English version is 
that of H. Burgess, ** Select Metrical Hymns and Homilies of Ephraem 
S.," London, 1853, 2 vols. 



l66 LECTURES ON METHODOLOGY. 

the Church. The Hymns of Arius, in the fourth 
century, acquired great popularity. To oppose these, 
Gregory Nazianzen wrote a number of new hymns, 
some of which remain to the present day. The 
Greek Hymns of the next century were largely in 
praise of Mary, of saints, and of martyrs. In general, 
it may be said of the Oriental Hymns, that they lack 
the simplicity, the fervor, and the depth of Western 
or later hymns. What is best in the Eastern Hymns 
is found in Neale.* The Latin hymnology is vastly 
more copious than the Greek, and far more in accord- 
ance with the modern Protestant spirit. The oldest 
is that of Hilary of Poitiers (t368). In his banish- 
ment in Phrygia, Hilary heard a great many of the 
Arian Hymns. The best of Orthodox Hymns is, 
perhaps, his Morning Hymn : '* O, glorious Father of 
the light."! Ambrose of Milan wrote several noble 
hymns, as, " Come, thou Redeemer of the earth." 
The most important of Ambrose's compositions is the 
great hymn, ''Te Deum Laudamus" — '* We praise 
thee, O God." The first lined hymns appear to have 
been written by Damasus, Bishop of Rome (1384). 

A controversy arose at an early period as to the 
propriety of the use of hymns of uninspired com- 
position. This objection probably arose because the 
heretics, Gnostics, Arians, etc., used hymns as vehi- 
cles for the diffusion of their doctrines. The objec- 

*Neale: ** Hymns of the Eastern Church," London, 1862, third 
edition, 1866. 

fThe following is the first stanza ; it has often been translated: 
** Lucis largitor splendide, **0, glorious Father of the light, 

Cujus sereno lumine, From whose effulgence, calm and bright 

Post lapsa noctis tempora, Soon as the hours of night are fled. 

Dies refusus panditur." The brilliance of the dawn is shed." 



PRACTICAL THEOLOGY, 167 

tion died out as soon as the Church was supplied 
with Orthodox Hymns. 

Prudentius, who died in 405, is one of the great 
hymn-writers of his age. Neale calls him the "prince 
of primitive Christian poets." There is a new edi- 
tion of his Hymns edited by Dressel, Leipzig, i860. 
Venantius Fortunatus (A. D. 600), Bishop of Poi- 
tiers, wrote a number of great hymns ; as, '' The 
royal banners forward go ;" another is, " Sing, my 
tongue, the glorious battle, with completed vic- 
tory rife." The Council of Toledo ordained the 
use of the hymns of these persons. Gregory the 
Great (590-604) not only originated the chant, but 
composed a number of other good hymns. Besides 
Gregory, we might name a number of other hymn- 
writers of the Middle Ages, among whom are such 
as Isidore of Seville, Be.de, and Charlemagne, who 
introduced the Gregorian Chant into Northern Eu- 
rope, and also wrote several hymns. One especially 
ascribed to him is " Veni Creator Spiritus," though 
perhaps it was written by Rabanus Maurus. It is 
preserved in our Ritual, in the Ordination Service. 

From the eighth to the eleventh century, numer- 
ous hymns were written in the Latin Church, but 
none worthy of special notice. In the twelfth cen- 
tury, there were several prominent hymns and 
hymn-writers in the Church, especially Bernard of 
Clairvaux. He wrote '* Salve Caput Cruentatum," a 
Passion Hymn, which will go down to the latest 
time. Another author of the same century is Ber- 
nard of Clugny, who wrote, about the year 1145, 
** Hymns of the Celestial Country," which will never 



l68 LECTURES ON METHODOLOGY. 

die. Also, Thomas a Celaiio, author of the great 
Judgment Hymn, " Dies Irae, Dies Ilia." In the 
thirteenth century another celebrated hymn was 
written, called " Stabat Mater Dolorosa " — " Stood 
the Mourner Mother." Next is Thomas Aquinas, 
who wrote the celebrated hymn, " Pange, lingua, 
Gloriosi Corporis Mysterium " — " Sing, my tongue," 
etc. The Roman Church had abandoned congrega- 
tional singing for several centuries ; the hymns weue 
for the priests and canonical singers only. In Ger- 
many, from the thirteenth century onward, attempts 
were made to introduce singing, and with more effect 
there than in any other country. Many of the com- 
mon songs were parodied for the purpose ; but the 
Roman Catholic Church, as a whole, never encour- 
aged congregational singing. The Waldenses and 
heretics used hymns ; John Huss used them in Bo- 
hemia. The Bohemians and Moravians have been 
famous for church-music down to the present time. 
The best collection of Modern Hymns are the 
translations from the German. A book of the choic- 
est collection of Modern Hymns in English is Palm- 
er's "Book of Praise," London and Cambridge, 1865. 
The best modern hymn-writer was Charles Wesley, 
the whole of whose works are being published in 
M'Mullen's *' Sacred Poetry." Another work is the 
"Choice Hymns of Charles Wesley;" also Dr. 
Schaff's "Christ in Song," New York, 1868 ; and an- 
other is Montgomery's " Lectures on Poetry," Harper's 
Library. One of the best accounts of German Hymns 
is found in Mrs. Winkworth's " Lyra Germanica," 1866, 
New York. Dr. Watts ranks next to Wesley. 



PRACTICAL THEOLOGY, 169 

(3.) Pastoral Care. 

The CJmrcJi in General, The subject of Pastoral 
Care will be taken up in connection with the Meth- 
odist Episcopal Discipline.* 

CJmrch Discipline. Discipline, in ecclesiastical 
law, is a term used to denote the application of 
rules for the order and purity of the members of the 
Church. Secondarily, it means the body of rules for 
any particular Church. The first Rule of Discipline 
is given in Matthew xviii, 15-17: ^'Moreover if thy 
brother shall trespass against thee, go and tell him 
his fault between thee and him alone: if he shall 
hear thee, thou hast gained thy brother. But if 
he will not hear thee, then take with thee one or 
two more, that in the mouth of two or three wit- 
nesses every word may be established." The aims 
are here, first, the reformation of the offender; and, 
second, the purification of the Church. The method 
here given is, first, the simple remonstrance of the 
offended person ; and, that failing, the Church is 
invoked to cut off the offender. The Apostolic Dis- 
cipline is found in i Cor. v, i-ii. Paul excommu- 
nicates the offender, first stating it as his own 
judgment, then stating that he acts with the author- 
ity of Christ, associating with himself the body of 
the Church acting with Christ. He implies that the 
power of judgment lies with the Church. Another 

*Dr. M'Clintock did not live to fulfill his design. He has only 
left us the introduction to the course of lectures which he proposed to 
deliver. We have in our possession a few lectures delivered by him 
on the Methodist Episcopal Discipline ; but they belong to another 
course, and do not contain any thing on '* Pastoral Care." Their inser- 
tion here would only mar the general order and plan of the work. 

15 



I/O LECTURES ON METHODOLOGY, 

illustration of Paul's discipline is found in verse ii 
of the same chapter: '*But now I have written unto 
you not to keep company, if any man that is called a 
brother be a fornicator, or covetous, or an idolator, or 
a railer, or a drunkard, or an extortioner ; with such 
a one no not to eat." When the criminal came to 
himself and repented, Paul -exhorted the Church 
to restore him to fellow^ship. (2 Cor. ii.) Further, 
on Apostolic Discipline, compare the following: 2. 
Thess. iii, 6; i Tim. i, 20; 2 John, 9-1 1. All these 
passages imply that the discipline was purely a spir- 
itual one. Its penalties were touching the soul of 
man, and not the body. Up to the third century, 
the action of the laity seems to- have been necessary 
to the validity of censures, especially when it in- 
volved the penalty of expulsion. Before the end of 
the third century, under the growth of the hie- 
rarchy, the distinction between the laity and the 
clergy seemed to be more strongly grounded, and 
before the end of the fourth century the whole juris- 
diction was by bishops ; at best, an ecclesiastical dis- 
cipline by a system of penances, whose rules were 
enacted and enforced by the bishops and clergy alone. 

Discipline in the Middle Ages and in the Roman 
Church, In the Middle Ages, and in the Roman 
Catholic Church up to the present time, the ordi- 
nary Church Discipline has been and continues to be 
called '' Penitential Discipline," which includes a body 
of laws for auricular confession, of penances for sins 
confessed, and of absolutions conditional upon the 
performance of penance. 

In the Modern Church. Where the Church is 



PRACTICAL THEOLOGY. 17I 

united with the State, it is found almost impossible 
to exercise discipline ; to punish the Church member 
is to affect his citizenship. In the free Churches, 
whether in Europe or America, discipline by reproof, 
censure, suspension, or excommunication, is generally 
practiced. In the Presbyterian Church, discipline is 
exercised by the session, from which there may be an 
appeal to the presbytery, and from that to the synod, 
and from that to the General Assembly. The prin- 
ciples of the Presbyterian Discipline, which are thor- 
oughly Scriptural, are laid down in the "Form of 
Government " of the Presbyterian Church in the 
United States. Both the German and Dutch Re- 
formed Churches in America are Presbyterian in form 
of government, and adopt similar principles of dis- 
cipline. (See Constitutions of the Dutch and Ger- 
man Reformed Churches.) In the Congregational 
Church, discipline is administered by the whole 
Church. The principles are laid down by Dexter 
"On Congregationalism,'' 1865, p. 259, sq.^ and Up- 
ham's "Ratio Disciplinae," Portland, 1829. 

[The delivery of the above section, which took place Feb- 
ruary 17, 1870, concluded Dr. M'Clintock's labors in the lecture- 
room. He immediately afterward sustained an attack of typhoid 
fever, from which he died March the 4th, following. The divis- 
ion of these "Lectures on Practical Theology" was in conse- 
quence left incomplete. Since they were not intended so much 
to set forth a system as a method of Theology, it is even quite 
satisfactory to have an outline of the method which the author 
proposed to pursue in the presentation of the remainder of the 
First General Division of Practical Theology; namely, "The 
Functions of the Church." (See pp. 100, loi, 102, and Analysis, 
Appendix, page 178.) By consulting, in regular order, separate 



1/2 LECTURES ON METHODOLOGY. 

articles in M'Clintock and Strong's " Cyclopaedia," correspond- 
ing to the topics laid down in the outline, the reader will be able, 
in part, to supply the missing portion of the First Division. 

The Second General Division, "The Organization and Gov- 
ernment of the Church," is wanting entirely, even in outline. 
All that we can do to supply the deficiency, will be to refer the 
reader again to the "Cyclopaedia." Consult articles, " Ecclesias- 
tical Polity," "Church," " Church and State," " Disciphne," 
"Episcopacy," "Laity," "Methodism," " Methodist Episcopal 
Chuixh," " Ministry," etc., and the works named in the Literary 
Apparatus appended to these articles. We trust that in this way 
the student in particular may find compensation for the loss 
which he might seem to sustain by the existence of this hiatus.] 



APPENDIX, 



HISTORY OF THE SCIENCE OF THEOLOGICAL 
ENCYCLOPEDIA AND METHODOLOGY. 

[In the general introduction to these lectures (page 17), it will be 
observed that Dr. M'CHntock promised a somewhat detailed history of 
the Science of Theological Encyclopaedia and Methodology, at their 
conclusion. This promise, as a matter of course, was left unfulfilled, 
but fortunately, we are enabled to present the student with a history of 
the Science, written by the doctor for the '* Cyclopaedia " (M'Clintock and 
Strong's Biblical, Theological, and Ecclesiastical Cyclopaedia, Vol. Ill, 
page 189), as detailed, perhaps, as the one proposed for this course of 
lectures. We insert it, by permission.] 

In form, this branch of science is modern. When 
Theology, as a science, was in its infancy, Theological 
Encyclopaedia, as science, was impossible. But at an early 
period, helps for students were prepared. Such were the 
treatise by Chrysostom, "De Sacerdotio ;" the "De Officiis 
Ministrorum," of Ambrosius ; "De Doctrina Christiana," 
of Augustine ; and a work of the same kind as the latter, 
"De Disciplina Scholarium," attributed to Boethius (tS2S), 
but probably written after his time. Cassiodorus (1562) 
wrote, "De Institutione Divinarum Literarum," an intro- 
duction to the profitable study of Scripture for the use of 
monks. In the seventh century, Isidore of Seville wrote a 
larger work, a kind of General Encyclopaedia, wherein he 
also treats of Theology, "Originum sive Etymologiarum, 

173 



174 APPENDIX. 

Libr. XX," but it is more in the shape of pastoral theology, 
as is the "De Institutione Clericorum," of Rabanus Mau- 
rus, in the ninth century. The latter contains, however 
(Vol. Ill), a sketch of the different branches of information 
necessary to a minister. The ^^DidascaHon" (eruditio 
didascalia) of Hugo of St. Victor (tii4i), comes nearer 
to the character of a theological cyclopaedia ; its first, 
second, and third books treating on the Preparatory Stud- 
ies, and the others, fourth to sixth, on the Exposition of 
Scripture and the Study of the Fathers (Liebner, *' Hugo 
V. St. Victor," page 96). In the thirteenth century, Vin- 
cent of Beauvais (11264), i^ ^^^ "Speculum Doctrinale," 
gave a scientific exposition of several subjects, including 
Theology. After these we find the writings of Nicolas of 
Clemanges, "De Studio Theologico" (d 'Achery I, 473); 
and Jean Charlier Gerson, "De Reformatione Theologiae," 
and "Epistolae duae ad Studentes CoUegii Navarrae Paris- 
iensis, quid et qualiter studere debeat novus theologiae 
auditor." 

But the real origin of Theological Encyclopaedia is to be 
found in the time when the Reformation, in the sixteenth 
century, breaking through the bonds of scholastic divinity, 
brought a new era for science, particularly for theology. 
Erasmus first led the way in the new direction, by his 
"Ratio s. Methodus Compendio Perveniendi ad Veram 
Theologian! " (1519-1522), giving to theological studies a 
solid, philosophical foundation, promoting the study of the 
Scriptures, an (J requiring from the theologian a knowledge 
of natural sciences. In the Lutheran Church we first find 
Melanchthon giving a short guide to theological studies in 
his "Brevis Ratio Discendae Theologian" (opp- Bas., 1541, 
III, 287). This was followed by a work of his pupil, Theo- 
bald Thamer, "Adhortatio ad Theologiae Studium in Aca- 
demia Marburgensi," 1543. After these we find the "Ora- 
tiode Studio Theol. recte Inchoando," 1577, and " Regulae 



HISTORY OF METHODOLOGY, 1 75 

Studiorum seu de Ratione Discendi in Praecipuis Artibus 
recte Instituenda," Leipzig, 1565, both by David Chytraus ; 
the "Consihum de Theologiae Studio recte Constituendo" 
(Nuremburg, 1565), by Hieronymus Weller, the pupil and 
friend of Luther; the systematic "Methodus Studii Theo- 
logici PubUcis Praelectionibus in Academia Jenensi a. 16 17 
exposita," 1620, 1622, 1654, by John Gerhard; as also the 
works of Jacob Andreae, " De Stud. Sacr. Litt.," Leipzig, 
1567; Nicholas Selnecker, "Notatio de Stud. Theologiae," 
Leipzig 1579; and Abr. Calov, " Isagoge ad Theolog- 
iam." First in the list of encyclopaedic works of the Re- 
formed Church, stands Bullinger's "Ratio Studii Theo- 
logici,'' and the latter part of Conrad Gessner's "Pandec- 
tarum Universalium Liber Ultimus." But more important 
than either of those is the work of Andreas Gerhard of 
Ypern (Hyperius), Professor at Marburg, (11564), "Theo- 
logus, seu de Ratione Studii Theologici,'' Basel, 1572, 1582, 
in which we find a first attempt to arrange the matter of the 
encyclopaedia, dividing it into different departments, Exe- 
g^tical. Dogmatical, Historical, and Practical, though the 
exact limits of each were not yet well defined. The writers 
on Dogmatics often prefixed an encyclopaedic essay to their 
works, as did J. H. Alsted,in his " Methodus Sacrosanctae 
Theologiae," Hanover, 1623, which contains two prefatory 
books on the Study of Theology. From the school of Sau- 
mur came Steph. Gaussin's "Dissertationes de Studii Theo- 
logici Ratione," etc., 1678, sixth edition, by Rambach, 
Hal., 1726. Calixtus (11656) wrote a copious "Apparatus 
Theologicus," Helmst., edited by his son, 1661; and 
Spener (ti7o5) gave acute advice and discriminations in 
several of his writings. 

The term encyclopaedia, in its present meaning, we find 
for the first time in the title of a work by the Reformed 
theologian, S. Mursinna, "Primse lineae Encyclopaediae 
Theologicae,'' Hal. Magd., 1764; second edition, 1794. 



176 APPENDIX. 

But this, like all the works heretofore mentioned, has now 

only a historical interest. Herder's " Briefe (i. d. Studium 
d. Theologie," 1785, four volumes, is, on the other hand, 
even now of value in this field. A new era in the history 
of Theological Encyclopaedia was inaugurated by Schleier- 
macher, in his "Darstellung d. Theologischen Studiums z. 
Behufe einleitender Vorlesungen,'' Berlin, 181 1 ; but the 
full effect of the book was not felt until its second edition 
appeared in 1830; although Bertholdt, "Theol. Wissen- 
schaftskunde," Erlangen, 182 1, two volumes; Francke, 
"Theol. Encyclopaedic," 18 19; and Danz, " Encyclopaedic 
und Methodologie," Wein., 1832 — had been stimulated and 
guided by Schleiermacher's remarkable sketch. The pow- 
erful grasp of the whole science, and the luminous state- 
ment of the relations of all the parts, given by Schleier- 
macher, give his '' Darstellung " the foremost place in this 
branch of science. There is an English translation, by 
Farrar, not very well done, under the title, ^' Brief Outline 
of the Study of Theology," Edinburgh, 1850, duodecimo. 
Its practical fault lies in the divisions made of the whole 
science. It was followed by Hagenbach's ^^ Encyclopaedia 
u. Methodologie d. Theol. Wissenschaften," Leipzig, 1833, 
octavo — a work of great practical value, which has main- 
tained its position as the most useful manual on the sub- 
ject; seventh edition, Leipzig, 1864, octavo. The "Ency- 
clopadie d. Theol. Wissenschaften," of K. Rosenkranz, 
Halle, 1845, is thoroughly speculative and Hegelian. 
Harless's ^' Encyclopadie u. Methodologie," Niiremburg, 
1837, is a Lutheran work, and is really valuable for its his- 
torical sketch of the Development of Theology, and for its 
copious literature. The ^' Anleitung z. Studium d. Christl. 
Theologie," of Lobegott Lange, Jena, 1841, advocates Bib- 
lical rationalism. Pelt's "Theologische Encyclopadie," 
Hamburg, 1843, octavo, follows Schleiermacher's method 
closely, but is a thorough and scholarly work, careful in 



HISTORY OF METHODOLOGY, 1 77 

statement, broad in range^ and accurate in literature. 
Holland has produced a valuable compendium in Clarisse's 
" Encyclopaedias Theologicae Epitome," second edition, 
Lugd. Bat., 1835, octavo, which has a copious literature, 
especially full in reference to English books, a matter in 
which the German writers on the subject are all signally 
deficient 

Among Roman Catholic books in this field are to be 
mentioned Possevinus's "Bibliotheca Selecta de Ratione 
Studiorum," Cologne, 1607; Ellies du Pin's "Methode 
pour ifitudier la Theologie,'' 17 16, translated into several 
languages. In the eighteenth century, Denina (1758), 
Gerbert (1764), Braun (1777), Brandmeier (1783), and 
specially Oberthiir, labored in this field. The influence 
of the later Protestant writers is manifest in such works 
as Drey's "Kurze Einl. in das Stud. d. Theologie," 
Tubingen, 1819 ; Klee's " Encyklop^die," Mainz, 1832; 
Staudenmaier's ^' Encyclopadie der Theol. Wissenschafteu 
als System d. Gesammten Theologie," Mentz, 1834-1840 ; 
Gengler's ^^D. Ideale d. Wissenschaft. o. d. Encyclopa- 
die d. Theologie," Bamberg, 1834; Biichner's " Encyc. u. 
Method.," Sulzb., 1837; A. von Sieger's "De Naturia 
Fidei et Methodo Theologiae ad Ecclesiae Catholicae The- 
ologos," Monast., 1839. 

No book properly to be called Encyclopaedia of The- 
ology has appeared in English, and no book is more 
needed, as the English theological literature is almost 
wholly neglected by the Germans. [We are glad to see, 
as this article goes to press — 1868 — an " Encyclopaedia 
and Methodology" announced as in preparation by Dr. 
H. B. Smith.] But there are many excellent remarks, in 
English books of pastoral theology, on the best methods 
of study, and some special treatises which deserve notice. 
Among them are Dodwell's "Advice on Theological Stud- 
ies," London, 1691; Bennet's "Directions for Studying," 



178 APPENDIX, 

London, 1727, third edition, octavo; Cotton Mather's 
"Manuductio in Ministerium,'' Boston, 1726, duodecimo 
(republished, with additions, as Mather's " Student and 
Preacher,'' by Ryland, London, 1781); Mason's "Student 
and Pastor," London, 1755; Marsh's "Course of Lec- 
tures on Divinity," Cambridge, 1809, octavo, which gives 
good practical hints, and also attempts an encyclopaedic 
outline; Doddridge's "Lectures," "Works," London, 1830, 
215 sq, ; Bickersteth's "Christian Student," London, fourth 
edition 1844, contains much information and good advice, 
but is destitute of scientific form or spirit. There are 
many compends, such as Preston's " Theological Manual," 
1850, Smith's "Compendium," 1836, etc., which are super- 
ficial sketches of Theology, designed to aid students in 
cramming rather than in thorough work. Many good 
hints are given in books of pastoral theology, for which 
see "Practical Theology" [that article in "M'Clintock and 
Strong's Cyclopaedia"]. There is a good list of books in 
Lowndes's "British Librarian," page 813 sq. 



PRACTICAL HINTS. 1 79 



PRACTICAL HINTS FOR STUDENTS OF BIB- 
LICAL LITER ATURE.=*" 

Biblical helps may be divided into Geographical, His- 
torical, Archaeological, Introductory, Philological, and Her- 
meneutical. 

1. Geographical. Of Geographies of the Holy Land 
there are three of nearly equal value — Coleman's "His- 
torical Text-book and Atlas of Biblical Geography," a 
Biblical Geography and History, by Charles A. Goodrich, 
and a Gazetteer, by the Sabbath-school Union. The maps 
and chronological tables of the first are extensive and cor- 
rect, and it incorporates into its pages the recent discov- 
eries of Rawlinson, Layard, Lynch, and De Saulcy. For 
a Map of Palestine, Robinson's is one of the best, and can 
easily be procured. 

2. Historical. Smith's three volumes of " Sacred An- 
nals " and Kurtz's " Sacred History " are the best refer- 
ences on this subject. The latter is valuable as a text- 
book. The author was a pupil of Tholuck, and Professor of 

*This article was written by Dr. M'Clintock for the Methodist 
Quarterly Revieiv. [^to, Methodist Qiiartei'ly Review^ 1856, page 288.) It 
is quite desirable that whatever the doctor wrote upon any branch of 
the subject in hand should be brought within the reach of the student 
in the most convenient form possible. For this reason we have not 
hesitated to use this somewhat lengthy article from iht Methodist Quar- 
terly here. By so doing, we may l)e able to present it to a greater 
number of that class for which it was originally intended, and for which, 
no doubt, it contains much of value than it would otherwise have 
reached, had it forever been condemned to the shelf with the volume 
of the periodical which contained it. 



1 80 APPENDIX. 

Church History in the University of Dorpat ; and though 
the work is merely a compendium, it exhibits the hand of 
a scholar. 

3. Archceohgical. In this department, which treats of 
every thing of interest relating to the outward life of the 
Jews, Jahn's "Archaeology" and Nevin's "Biblical An- 
tiquities " are well known. 

4. Introductory, Of General Introductions, Home's is 
the most extensively known ; but, though it exhibits vast 
industry, it is not, in our opinion, a well-compacted or 
closely critical and scholar-like performance. For the Old 
Testament there are no entirely reliable Introductions, 
since De Wette's and Jahn's are both chargeable with 
errors ; yet, on the whole, are worthy of being consulted. 
Davidson's and Hug's Introductions to the New Testa- 
ment are each of them extensive and critical ; and the 
former, though expensive, deserves to be more generally 
circulated in this country. 

The subject of the correctness of the sacred text^ which 
is generally treated of in Introductions, is ably handled in 
some separate works, such as Davidson's "Biblical Criti- 
cism," Havernick's "Introduction to the Old Testament," 
and Hengstenberg "On the Genuineness of the Penta- 
teuch and Daniel." As a general reference-book, in the 
four departments above mentioned, Kitto's "Cyclopaedia" 
is invaluable. Strickland " On Biblical Literature " is a 
good compendium. 

5. Philological. The best helps to the understanding 
of the languages of the Bible are Gesenius's "Hebrew 
Grammar," Gesenius's "Hebrew Dictionary," and Robin- 
son's "Greek Dictionary of the New Testament." The 
last more than serves the purpose of a commentary; it not 
only gives translations of the Greek words, but sys- 
tematizes their meanings as found in different places, and 
thus gives clearness and accuracy to our knowledge of 



PRACTICAL HINTS. l8l 

the New Testament. Conant^s " Revised Edition of the 
Hebrew Grammar " contains a valuable chrestomathy of sev- 
eral parts of the Old Testament. Winer's "Greek Idioms 
of the New Testament," or Trollope's, should be a con- 
stant companion in the study of the Greek Testament. 
Trench's small work on the Greek Synonyms of the New 
Testament is suggestive. No student should be without 
Stier and Theile's " Biblia Polyglotta," which contains the 
Old and New Testament in four languages. It can be 
had, bound in five volumes, for sixteen dollars. 

6. Hermeneutical. On the general subject of Interpreta- 
tion, a very valuable work has been published by Dr. Da- 
vidson, in England. It includes a History of Interpreta- 
tion ; Principles and Kinds of Interpretation ; Quotations 
from the Old Testament in the New ; Alleged Contradic- 
tions of Scriptures, etc. M'Clelland's and Eruesti's small 
volumes on Interpretation contain some valuable hints. 
Hermeneutics, or Interpretation, includes two things — 
translations and notes. A translation, or paraphrase, which 
gives the full meaning of the original, and is well divided 
into paragraphs and sentences, is even more useful for 
study than notes. Consult, for example, Alexander's ver- 
sions of the Psalms and Isaiah, and Stuart's, of Proverbs 
and Ecclesiastes, Romans and Hebrews, as contained in 
their Commentaries on those books. The short paraphrase 
of the Epistles of St. Paul, in the work of Conybeare and 
Howson is extremely valuable for private study, and the 
paraphrase of the Gospels contained in Strong's "Har- 
mony" may be used for the same purpose. The version 
of the Baptist Bible Society is likewise worthy of the 
attention of scholars. In this connection we can not 
speak too highly of the advantages of a familiar knowledge 
of the Scriptures in the original, so as to be able to read 
them with readiness. Like the study of a translation or 
paraphrase, they give freshness and continuity, and in 



1 82 APPENDIX. 

addition, command a closer attention to the nicer shades 
of thought and expression. 

The Hermeneutics of the Bible may be divided into 
several parts : The Interpretation of Bible History, Bible 
Poetry, Bible Prophecy, and Bible Theology. 

I. Bible History. 

I. Old Testament. Professor Bush has published the 
best, and almost the only, works in English on the Penta- 
teuch and the Book of Judges. These are throughout 
characterized by a deep reverence for the authority of 
Scripture, and the most extensive and discriminating 
scholarship. The reconciliation of the first chapter of Gen- 
esis with the facts of geology is ably handled, though most 
would not agree with him in the exposition of the first 
verse. Dr. Turner^s ''Companion to Genesis,^' though not 
a continuous commentary, gives an excellent analysis of 
the several chapters, and an exposition of the most difficult 
passages. Hengstenberg on ''Egypt and the Book of 
Moses," is of an argumentative character, designed to con- 
firm the truth of the Scripture narrative. The best view 
of the other historical books of the Old Testament, besides 
that contained in Clarke's " Commentary," is found in the 
more extended sacred histories of the Jews. 

"2. New Testament. For the study of the Gospels there 
are Neander's " Life of Christ," Strong's " Harmony and 
Exposition," Robinson's and Strong's "Greek Harmonies," 
" Olshausen on the Gospels," Kitto's "Life of our Lord," 
Alford's "Greek Testament," Barnes, Clarke, "Trench on 
Miracles," "Trench on Parables," " Tholuck on the Ser- 
mon on the Mount," "Tholuck on John," "Lucke on John," 
"Tittman on John," TroUope's "Analecta Theologica." 
The number of commentaries is an advantage, as it enables 
the inquirer to examine several on any difficult passage. 

The "Life of Christ," by Neander, is of great value, 
and the translators have done excellent service to the 



PRACTICAL HINTS, 1 83 

public by introducing it into this country. It is full of 
learned and thoroughly original investigations, and does 
not fall into the common error of commentators, of dwelling 
on the easy while it evades the difficult points. 

Strong's " Harmony and Exposition " supplies a want 
which has long been felt. In consequence of endeavoring 
to obtain the fullest possible effect and impressiveness, the 
paraphrase is sometimes too free, and exhibits want of dig- 
nity in its mode of expression; yet in most respects, in 
beautiful arrangement, in the comprehensiveness of its 
notes, in seizing accurately the true meaning, and in a 
thorough investigation of the geography and chronology, 
it ranks among the best works of its kind. 

Robinson's " Greek Harmony " has some valuable notes 
on the location and arrangement of the events of the Gos- 
pels. Alford's "Greek Testament," with notes, is one of 
the best specimens of modern commentary. 

"Trench on Miracles" is a sterling work, entitled to 
Tank among the best works of English literature. It com- 
bines great eloquence of style with a clear and admirable 
exposition of the text and context. Many passages are 
highly eloquent. We extract one from the chapter on the 
miracle of water made into wine : " We need not wonder 
to find the Lord of life at that festival ; for he came to 
sanctify all life — its times of joy as its times of sorrow; 
and all experience tells us that it is times of gladness, 
such as this was now, which especially need such a sancti- 
fying power, such a presence of the Lord. In times of 
sorrow, the sense of God's presence comes more naturally 
out ; in these, it is in danger of being forgotten. He was 
there, and by his presence there struck the key-note to the 
whole future tenor of his ministry. He should not be as 
another Baptist, to withdraw himself from the common 
paths of men, a preacher in the wilderness ; but his should 
be at once a harder and a higher task — to mingle with and 



1 84 APPENDIX, 

purify the common life of men, to witness for and bring 
out the glory which was hidden in its every relation. And 
it is not, perhaps, without its significance that this should 
have been especially a marriage which he ^ adorned and 
beautified with his first presence and miracle that he 
wrought' He foresaw that some hereafter should arise 
in his Church who should despise marriage ; or, if not 
despise, yet fail to give the Christian family all its honor. 
They should find no countenance from him." 

Trench's work Qn " Parables " is less valuable, having 
a less difficult subject. That on the "Study of Words" 
v/ill be useful to the philologist. 

Kitto's " Life of our Lord " is one of the best of his 
publications. 

Liicke and Tittman are extensive and critical. 01s- 
hausen and Tholuck will be noticed hereafter. Buck on 
the Twenty-fourth Chapter of Matthew, while creditable as 
showing zeal in Biblical study, is greatly defective from 
exhibiting a want of acquaintance with the writings of the 
most recent Biblical scholars. 

On Acts, Hackett is so able and full as to leave 
scarcely any thing to be supplied. There are some his- 
torical works, however, which traverse the same ground, 
and are invaluable ; namely, Conybeare and Howson's 
" Life and Episdes of St. Paul," Schafi*'s " History of the 
Apostolic Church," and Neander's "Planting and Train- 
ing of the Church." The first of these should be in the 
hands of every layman and every minister. As regards 
the second, notwithstanding the author's lenient views of 
the Roman Catholic Church, it is a very scholarlike per- 
formance. It covers a larger field than the work of Cony- 
beare and Howson, including, for example, an account of 
the lives and writings of Peter and James, as well as Paul. 
It is also more full on the moral and religious life, govern- 
ment, worship, and doctrines of the Apostolic Church. 



PRACTICAL HINTS. 1 85 

The merits of Neander are generally known. His method 
is less clear than Schaff's. Baumgarten's '^Apostolic His- 
tory" is, perhaps, the best extant commentary on the Acts. 

II. Bible Poetry. On Hebrew poetry, Lowth is in 
error, from his too great fondness for the classical models. 
Herder's " Spirit of Hebrew Poetry," though not intended 
to be a learned treatise, exhibits a fine appreciation of the 
spirit of the Hebrew bards. 

On Job, the work of Barnes is the only English com- 
mentary of any value, and this is imperfect in many 
respects. In his introduction, he aims to establish the 
following points : That Job was a real person ; that he 
lived in a part of Arabia Deserta, and not far from the age 
of Abraham ; and that the book was written by Job him- 
self. His commentaries do not, on the whole, exhibit that 
compressed and discriminating method which is the char- 
acteristic of the true interpreter. 

On the Psalms, there are two standard commentaries, 
Hengstenberg's and Alexander's. It is incidental to the 
first critical works on any book that there should be much 
space devoted to clearing away the errors and misconcep- 
tions of former writers ; and such discussions are not 
always interesting to the general reader. This fault is 
observable in Hengstenberg's volumes on the Psalms ; yel 
they exhibit good scholarship, and great fervor and origi- 
nality. The plan of Dr. Alexander is to "translate and 
explain," with but few additional remarks. His plan in 
this respect is excellent, thus excluding unnecessary 
discussions. 

Another task that remains to be accomplished, with 
reference both to the Psalms and the Old Testament 
prophecies, is to invest them with the interest derived 
from the. circumstances in which they were composed. 
This has been done for the letters of St. Paul by Messrs. 
Conybear.e and Howson, and it is to be hoped the 

16 



1 86 APPENDIX, 

same may be accomplished for the writings of the Old 
Testament. Hengstenberg^s well-known work, called the 
" Christology," treats extensively of the Messianic Psalms. 
The "Introduction to the Psalms," by De Wette, in the 
" Biblical Repository," Vol. Ill, may be consulted with 
advantage. 

Professor Stuart's works on Proverbs and Ecclesiastes 
are models of commentary for the critical student, and his 
carefulness in making an accurate translation makes them 
useful to all. They were among the last that he wrote, 
and exhibit greater condensation than his former volumes. 

III. Bible Prophecy. The subject of prophecy is 
constantly becoming less involved, as the nature of sym- 
bols is receiving a fuller development, and facts of history 
are being brought to light to illustrate it. A complete 
work on symbology is much needed. If the nature and 
application of the symbols in Daniel and Ezekiel, which 
have already been fulfilled, and concerning which there 
is but little dispute, were clearly understood, it would 
scarcely be possible to misinterpret those that are yet un- 
fulfilled. Dr. Turner's '^ Discourses on Scripture Proph- 
ecy " are inimitable as a manual on the subject. Upon the 
three subjects that are treated of in Stuart's " Hints on 
Prophecy" — namely, the Double Sense, Intelligibilit}^ of 
the Prophecies, and Designations of Time — it seems to us 
he has thrown but little light. 

As inseparable parts of prophecy are the two subjects 
of Typology and Quotations from the Old Testament in 
the New. In the former of these, Fairbairn's " Typology," 
new edition, is a rich mine of information for the Biblical 
student. Though it makes many things to be types which 
can hardly be regarded as such, yet the field which it 
traverses is one of unfailing interest, and is destined to 
yield abundant fruits. In this work, the intricate subject 
of the Double Sense is fully investigated. It is shown, 



PRACTICAL HINTS, 1 8/ 

for example, that, since David was a type of Christ, there 
may be a prediction which shall refer to them both — to 
the former primarily, and to the latter in its full accom- 
plishment. Thus it may be said that there are not two 
fulfillments, but one which reaches to two persons — one 
the type and the other the antitype. The subject of Quo- 
tations is of great interest. It includes such questions as 
these : Which of the New Testament writers quote most 
from the Old ? In which instances do they quote for 
argument, and in which simply for illustration } Do they 
quote more commonly from the Septuagint or from the 
Hebrew Bible ? Do they more frequently give the words 
of the original, or merely the sense ? Do the writers of 
the New Testament accommodate the words of the Old 
Testament to their own circumstances, and term it a ful- 
fillment? These questions are investigated in "David- 
son's " Hermeneutics," Fairbairn's " Typology," Turner 
on Hebrews i, 5, and Wood's " Lectures," Vol. I. 

Old Testament Prophecy, On Isaiah, the chief work is 
Alexander's, the plan of which is the same as that of the 
one on the Psalms; namely, "to translate and explain." 
It is a defect in the larger edition that he dwells too 
much upon the false opinions of others, and in both that 
there is a want of freedom in expressing his own views 
on contested points, so that it is sometimes difficult to 
ascertain them. He considers that there is ground in 
Isaiah for the belief in the future conversion of the Jews, 
but none for that of their literal restoration to Pales- 
tine. With this agrees Fairbairn in his "Typology." The 
parts of Hengstenberg's " Christology" which comment on 
Isaiah are worthy of consultation. Some valuable hints 
may be drawn from Kitto's "Daily Illustrations" on Isaiah 
and the other prophets, and also from the previous vol- 
umes on Saul and David, and on Solomon and the Kings. 
Barnes on Isaiah may be used with advantage, though 



1 88 APPENDIX. 

characterized by diffuseness, and sometimes commenting 
on phrases which were already sufficiently clear. The 
abridged edition is preferable. Fairbairn on Ezekiel is a 
recent publication of much value. It is both popular and 
critical in its plan. 

The prophecies of Daniel are one of the battle-grounds 
of Biblical exegesis. The varieties of views held upon 
Daniel and Revelation are almost innumerable, and yet 
the student of the Bible will not rest satisfied till he has 
ascertained what the prominent opinions are and where 
the difficulties lie. Stuart's is deservedly a standard work 
on Daniel. On the question of the seventy weeks and 
the three periods — seven, sixty- two, and one — which make 
up the seventy, he confesses himself at a stand ; unnec- 
essarily, we think. The seventy weeks (Daniel ix, 24) all 
acknowledge to be four hundred and ninety years ; and 
most hold that the seven weeks, or forty-nine years, com- 
mence with the return of Ezra from Babylon, and continue 
to the full completion of the city of Jerusalem ; the sixty- 
two weeks, or four hundred and thirty-four years, to the 
commencement of Christ's ministry; and the one week to 
three and a half years after his death. A very able and 
satisfactory article on some of the difficult points in Dan- 
iel may be found in the seventh volume of the Christian 
Review. This, in agreement with Professor Stuart, holds 
the fourth kingdom to be that of the successors of Alex- 
ander, while Barnes, Havernick, and Hengstenberg (see 
their works on Daniel) refer it to Rome. There are many 
strong arguments in favor of the former. The designa- 
tions of time contained in Daniel viii, 14, and Daniel xii, 
II, 12 — namely, two thousand three hundred morning- 
evening sacrifices, one thousand two hundred and ninety 
days, and one thousand three hundred and thirty-five 
days — are referred best to the last days of Antiochus 
Epiphanes. 



PRACTICAL HINTS. I 89 

The want of English commentaries is nowhere felt 
so much as on the Minor Prophets. The recent labors 
of scholars have been expended upon the larger books of 
Scripture, and the others have been neglected. Heng- 
stenberg's late revision of his " Christology " gives the 
best comments upon these prophecies yet made. Still 
they are incomplete, as they elucidate chiefly the Mes- 
sianic passages. Much information upon them may be 
gathered from the histories of that period, from introduc- 
tions to the Old Testament, and from articles in Kitto's 
*• Cyclopaedia " and the reviews. Maurer's and Rosen- 
mueller's commentaries on the Old Testament, in easy 
Latin, though rationalistic, are always valuable, but espe- 
cially so here. Moore on the " Prophets of the Reforma- 
tion," just issued, is an admirable specimen of commentary. 

New Testament Prophecy. On this book (Revelation) 
the most diverse views are held. Professor Stuart thinks 
that most of the symbols find their fulfillment in the first 
three or four centuries. Hengstenberg spiritualizes the 
whole j Barnes, Lord, and Elliot hold that almost every 
great event that has occurred since the time of the apos- 
tles, belongs to the fulfillment of the Book of Revelation. 
Stuart seems to us entirely at fault ; his theory stands or 
falls with the question of the early or late writing of the 
Book of Revelation ; but the best and largest number of 
modern critics are strongly opposed to the theory of its 
late composition. Again, it would seem impossible that 
all the events symbolized in Revelation could be accom- 
plished in so short a period as the first three or four 
centuries. The arguments in Beecher's Review of Stuart, 
in the Biblical Repository^ and in an article by Cheever on 
the same subject, seem to us conclusive against his view. 
Hengstenberg's interpretation (in which he is followed by 
Davidson of England) is equally untenable; it is incredi- 
ble, and contrary to the analogy of the prophecies of the 



1 90 APPENDIX, 

Old Testament, that so vast a body of symbols should be 
employed to designate merely spiritual states and general 
principles. Lord, in his work on the Apocalypse, and in 
his "Theological Journal," is admirable in claiming that 
the symbols should be explained in a system, and according 
to well defined rules, though we think his own system is 
greatly defective. The school to which Barnes, Lord, and 
Elliot belong, errs in making the Book of Revelation too 
close an epitome of civil and ecclesiastical history. Barnes 
has done much to clear up the subject j his views are not 
as extreme as those of most of his school of interpreta- 
tion, and there seems to us more originality and discrim- 
ination than in any commentary that he has published. 
It would be difficult for one to read his exposition of the 
seven trumpets, and not believe that the fifth refers to 
Mohammed. On the subject of the Millennium the com- 
mentators are divided; Lord and Winthrop holding to a 
personal reign of Christ and the saints on the earth, and 
Stuart, Barnes, and Olshausen, to a reign of the risen 
saints with Christ in heaven during the millennium, and 
the universal prevalence of holiness during that time on 
the earth ; the latter view is preferable. 

IV. Bible Theology, as contained in the letters of the 
apostles. The best preparation for the understanding of 
the Epistles of St. Paul, is the study of Conybeare and 
Howson's work on Paul, Schaff's " Apostolic History," and 
Neander's "Planting and Training of the Church." On 
Romans, Dr. Clarke and Wesley may be studied with 
peculiar advantage, especially on the seventh and ninth 
chapters. Taken as a whole, for the general reader, the 
work of Dr. Turner, of the Episcopalian Seminary, New 
York, is the best on this book. His general treatment of 
the Epistle is scientific and masterly, and in his doctrinal 
statements he is, for the most part, Arminian. Professor 
Hodge advocates the views of the Old-school Calvinists, 



PRACTICAL HINTS, I9I 

and Albert Barnes those of the New-school. The critical 
discussions of Professor Stuart on Romans are able, but 
cumbersome and diffuse ; his views are liberal and openly 
avowed ; his general summaries are exact and comprehen- 
sive. On Tholuck and Olshausen we quote from another : 

'^ 2'holuck, — The commentaries of this eminent writer 
on various books of the New Testament, especially those 
on the Epistles to the Romans and Hebrews, exhibit the 
highest exegetical excellences. While he critically investi- 
gates phrases and idioms, he ascends into the pure regions 
of the ideas, unfolding the sense with much skill and dis- 
cernment. His commentary on John is of a more popular 
cast. His interpretation of the Sermon on the Mount is 
very valuable. 

" Olshausen. — The best example of commentary on the 
New Testament, with which we are acquainted, has been 
given by this writer. It is a model of exposition unrivaled 
in any language. Verbal criticism is but sparingly intro- 
duced, although even here the hand of a master is ap- 
parent. He is intent, however, on higher things. He 
investigates the thought, traces the connection, puts him- 
self in the same position as the writers, and views with 
philosophic ability the holy revelations of Christ in their 
comprehensive tendencies. The critical and the popular 
are admirably mingled. Greatly do we lament that the 
writer was cut off before he completed so excellent a per- 
formance." 

His Commentary extends through Hebrews, making 
nine volumes. The commentaries which have come from 
authors in England, such as Bloomfield's "Greek Testa- 
ment," Alford's " Greek Testament," Whitby's " Comment- 
ary," and Trollope's " Analecta Theologica," are highly 
scholar-like, and, as regards doctrinal views, are generally 
Arminian. The Commentary of Mr. Livermore, a Uni- 
tarian, though not critical, nor correct as to doctrine, is 



192 APPENDIX. 

spiritedly and eloquently written. The four introductory 
essays are able pieces of composition. He is anti-Cal- 
vinistic in sentiment. On Hebrews, Turner's is again the 
clearest exposition, and after him, Stuart, Olshausen, Tho- 
luck, Alford, Barnes, Trollope, and Bloomfield. For the 
shorter Epistles^ the chief dependence is upon Olshausen, 
Barnes, Alford, and Trollope. To Thom ^'On Corinth- 
ians,'' nearly the same remarks are applicable as to Liver- 
more "On Romans." Eadie, of Scotland, is the author 
of Critical Commentaries on Colossians and Ephesians, 
which have been reprinted in this countiy. Neander's 
three Commentaries on Philippians, General Epistle of 
James, and First Epistle of John, translated by Mrs. H. 
C. Conant, are of a popular character, but yet deeply 
philosophical and discriminating. 

[The list of books hereunto appended was prefaced with the fol- • 
lowing remarks by Dr. M'Clintock : "As many of the books men- 
tioned above are rare, and their value not easily ascertained, we annex 
a list of prices, at which they can be procured by ministers. They 
may be had at about these rates of Gould & Lincoln, Boston." As a 
matter of course, the price of books at present is much higher than in 
1856 ; however, by the courtesy of the above firm, we are enabled to 
furnish the present retail price, from which the ordinary reduction 
allowed to ministers can be subtracted. Many valuable works, em- 
bracing the same field have since been published, and it is probable 
that if the author were now living he would make a number of addi- 
tions. Still, the works named are standard, and the information fur- 
nished may be of service to most theological studeitts. — Editor.] 

' Bibliotheca Sacra, 26 vols., $4.50 a volume; Alexander 
on Psalms, 3 vols, in two, $5 ; Alexander on Isaiah, 2 vols., 
octavo, $6.50, condensed 2 vols., duodecimo, $4; Heng- 
stenberg on Apocalypse, 2 vols., $6 ; Hengstenberg on 
Christology, 4 vols., edition of 1868, $12 ; Hengstenberg 
on Psalms, 3 vols., $9 ; Stuart on Romans, $2.25 ; Stuart 
on Hebrews, $2.25 ; Stuart on Proverbs, $1.75 ; Stuart on 
Ecclesiastes, $1.50; Stuart on Daniel, $2.50; Stuart on 



PRACTICAL HINTS. 1 93 

Apocalypse, 2 vols., $5 ; Bush on Genesis, 2 vols., $3 \ 
Bush on Exodus, 2 vols, in one, $1.50; Bush on Leviticus, 
$1.50; Bush on Joshua and Judges, i vol., $1.50; Bush 
on Numbers, $1.50; Hackett on Acts, $3 ; M'Clelland on 
Interpretation, $1.25 ; Winer's Idioms of the Greek Testa- 
ment, revised, $5; Nevin's Biblical Antiquities, $1.50; 
Jahn's Archaeology, $3; Trench on Miracles, ^2.50; 
Trench on Parables, $2.50; Trench on Greek Synonyms 
of the New Testament, 2 vols., $3 ; Barnes on the New 
Testament, 11 vols., $16.50; Barnes on Job, 2 vols., $4; 
Barnes on Daniel, %2 ; Barnes on Isaiah, 2 vols., $4 ; 
Hug's Introduction to the New Testament, $3 ; Neander 
on John, James, and Philippians, i vol., $3 ; Tholuck on 
John, $3; Tholuck on Romans, 2 vols., $3.50; Tholuck 
on Hebrews, 2 vols., $3.50; Turner on Romans, $1.75; 
Turner on Hebrews, $1.50; De Wette's Introduction to 
the Old Testament, 2 vols., $3.75 ; Kitto's Cyclopaedia, 2 
vols., $7.50; Fairbairn's Typology, fifth edition, revised, 2 
vols., $g ; Fairbairn on Ezekiel, $3 ; Strong's Harmony, 
$5 ; Olshausen's Commentaries, 6 vols., $18 (new edition 
revised); Conybeare and Howson's Life and Epistles of 
Paul, 2 vols, in one, $3 ; Revised Version of the New 
Testament, 75 cts.; Davidson's Introduction to the New 
Testament, 3 vols., $16.50; Neander's Life of Christ, 
$2.50; Livermore on Romans, $1.25 ; Trollope's Analecta 
Theologica, 2 vols., $4.50; Robinson's Greek Lexicon of 
the New Testament, cloth binding, $6; Hahn's Greek 
Testament, $2 ; Gesenius's Hebrew Grammar, $3 ; Gesen- 
ius's Hebrew Lexicon, $7.50; Hahn's Hebrew Bible, $2.50; 
Winthrop's Essay on Symbols, $1; Turner on Prophecy, 
75 cts.; Kurtz's Sacred History, $1.50; Coleman's Biblical 
Geography and History, $2 ; Schaff s History of the Apos- 
tolic Church, $3.75 ; Davidson's Hermeneutics, $5. 

17 



INDEX 



A. PAGE. 

Abelard 75, 8i 

Agriculture 26 

Albert and Isabel 138 

Albertus Magnus 82 

Alexander of Hales 82 

Alexander, Dr. J. A. 163, 181, 185, 187, 188 

Alexander, Archibald 27 

Alford, Dean 31, 182, 183, 191, 192 

Alsted, J. H 175 

Alting 8s 

Alzog 38 

Ambrose 65, 149, i66, 173 

American Sunday-school Union 139 

Andreas, Jacob..> 175 

Andre Galland 68 

Andrews, L.J 33 

Angelic Hymn 165 

Anselm 81 

Anti-Nicene Fathers 61 

Antiquities 26 

Apocryphal Books 27, 28 

Apologetics ^2 

Method of 73 

History of 74 

Apostles' Creed 48, 49 

Apostolic Fathers 60, 159 

Apostolical Constitutions 148, 158 

Aquinas, Thomas 75, 82, 168 

Arcani, Disciplina 146 

Archaeological 180 

Archaeology 26, 41 

Aretas 67 

Aristides 74 

Aristotelian Philosophy 81 

Arius, Hymns of 166 

Arminius 85 

Amd 85 

Amobius 63, 74 

Arnold, J. G 39 

Arrangement of Systematic Theology. 72 
Asbury, F 115, 138 



PAGE. 

Athanasius 54, 64 

Athenagoras 62, 74 

Auberten 78 

Augusti 42, 133 

Augustine — De Doctrina Christi- 
ana 15, 6s, 74, 81, 129, 173 

Authorization 118 

Authority of the Fathers 67 

B. 

Baier 84 

Bampton 77 

Bangs's Letters 17 

Barnabas 61, zig 

Bardesanes 165 

Baronius 38 

Barrow, 1 51 

Basil the Great 64, 149, 164 

Bates 155 

Baumgarten — Crusius 44> 45, 185 

Baur 45, 97 

Baxter, Richard 76, 155 

Bede the Ve7ierahU 67, 167 

Beecher 189 

Bellarmine 106 

Bennet 46, 177 

Benson 31 

Bernard of Clairvaux 167 

of Clugny 167 

Bible History 26, 182 

Poetry 185 

Prophecy 186 

Theology 190 

Biblical Geography 26 

Bickersteth's Christian Student.... 17, 178 

Biel 83 

Bingham 4^ ^32 

Binterim 42 

Bloomfield 191 192 

Boethius 67, 173 

Bohme •• 85 

195 



196 



INDEX, 



PAGE. 

Bonaventura 83 

Borromeo, Cardinal 138 

Boyle Lectures 77 

Brandmeier 177 

Braun 177 

Breviary 151 

Brown, Archbishop 72 

Buck 184 

Bulinger 175 

Bull 45, 96 

Bunsen 20, 152 

Burmann 85 

Burnet, Bishop 72 

Bush, Professor 182 

Butler, Bishop 73, ^^, 93 



Calixtus, George 94, 175 

Calov 84 

Calvin 85, 130, 134, 152, 161 

Canon 26 

Canonical Books 27 

Cardwell 153 

Casper, Oliv i35 

Cassiodorus 173 

Casuistry 92 

Catechetics 128 

Brief History of. 129 

Cathechetical Instruction 131 

Catechism, The 133 

Catechism of Council of Trent 130 

The Lutheran 134 

The Heidelberg 134 

of the Church of England 135 

of the Presbyterian Church 136 

The Westminster 136 

of the Methodist Episcopal 

Church 136 

of the Church of Rome 137 

Catechumenate 140 

Celano... 168 

Ceremoniale, The 151 

Chalmers 86 

Character Indelibilis 121 

Charlemagne 167 

Cheever 189 

Chillingworth 96 

Christ, Life of 33 

Christian Archaeology 41 

Christian Religion 19 

Christian Review 1S8 

Christian Theology 21 

Christianity, The Planting of 34 

Chronology 26 



PAGE. 

Chrysostom — His ** De Sacerdo 

tio" 15. 65, 149, 173 

Church Discipline 169 

Church, Life of 32 

History 35 

Literature of 37 

The 102 

Use of Word in New Testament. 103 

Present use of Word 103 

Idea of, as a Natural Organization 104 

Idea of, as taught in Creeds 105 

Office of the 106 

Membership in 107 

Functions of the 108 

Chytraus 175 

Clarisse 177 

Clarke, Dr. A 31 

Clarke's Letters 17 

Clarke, Dr. Samuel 155, 190 

Classification of Theological Science.. 22 

Clement of Rome 61, 148, 160 

of Alexandria 62, 165 

Clergy, Powers of 109 

Cocceius 85 

Coke, Thomas 115 

Coleman 42, 165, 179 

Coleridge 77 

Commentaries 31 

Common Prayer, Book of. 152 

Book of Dissenters 155 

Comparative Symbolics 59 

Comparison of Religions ig 

Conant, Mrs. H. C. 181, 192 

Confessions 56 

Constantine the Great 165 

Controversy, Uses of. 94 

The Christological 96 

The Pelagian 96 

between Romanism and Protest- 
antism 96 

The Prelatical 97 

The Calvinistic. 98 

The Tractarian or Puseyite 99 

Convocation 135 

Conybeare 181, 184, 185, 190 

Cosin, Bishop 28 

Cramp 97 

Cranmer 135, 152 

Creeds and Confessions 47 

Use of. 47 

Knowledge of. 48 

History of 49 

Creed, Apostles' 48, 49 

Nicene 51, 53 



INDEX. 



197 



PAGE. 

Creed, Nicaeno-Constantinopolitan 53 

Athanasian 54 

of Pius IV 57 

Criticism 27 

Cyprian 63 

Cyril of Jerusalem 64 

of Alexandria 66 

D. 

Damascus, John of. 60, 67 

Damasus, Bishop of Rome 166 

Davidson *... 180, 181, 189 

De la Eigne 68 

Denina 177 

Dexter 171 

Dies Irae 168 

Diognetus, Epistle to 61 

Dionysius of Corinth 62 

the Great 63 

Disciplina Arcani 146 

Discipline, Church 169 

Dissenters, Prayer-book of. 155 

Divisions of Practical Theology 100 

Doctrines, History of. 41, 42 

Doddridge 178 

Dodwell 177 

Dogmatics 72, 79 

Dogmatic Theology, History of. 86 

Different Outlines of. 87 

Dollinger 86, 115 

Donaldson 70 

Dorner 47, 96 

Dort, Synod of. 135 

Drey 177 

Duns Scoius , 83 

Dury 94 

E. 

Eadie 192 

Eastern Hymns 166 

Economy 26 

Edessan Liturgy 149 

Edward VI, Prayer-book of. 153 

Elizabeth, Queen of England 153 

Ellicott 33, 79 

Ellies du Pin 177 

Elliot 189, 190 

Elliott 96 

Encyclopaedia, (definition) 11, 16 

Nature and Scope of. 15 

Method of 22 

Ephraem the Syrian 64 165 

Epiphanius 65 

Episcopacy, Methodist 113 



PAGE. 

Episcopius 85 

Erasmus 174 

Erigena 81 

Ernesti 181 

Ethics 72, 90 

History of. 91 

Ethnography 26 

Eucharistic Sacrifice 150 

Eusebius 35, 37, 52, 63, 74 

Evagrius 37, 67 

Evidences of Christianity 72 

Exegetical Theology 25 

Matter of 25 

Method of. 26 

Results or Products of. 29 

F. 

Faber 46 

Fairbairn 186, 187, 188 

Farrar 17, 77 

Fathers, Apostolic 60 

Anti-Nicene 61 

Post-Nicene 63 

Authority of. 67 

Fisher 78 

Fleury 38 

Forbesius a Corse 45 

Forms of Prayer, Propriety and Util- 
ity of 158 

Arguments for the use of. 159 

Arguments against the use of. 158 

Francke .' 134 

Frederick William III 152 

Free Prayer 161 

Fundamental Rules of Christian Po- 
lemics 96 



Gabriel Biel 83 

Galland, Andre 68 

Gaussin 175 

Geneva Catechism 134 

Gengler 177 

Geographical 179 

Geography, Biblical 26 

Gerbert 177 

Gerhard, John 84, 175 

Gerhard, Andreas 175 

Gersdorf 70 

Gerson 84, 174 

Gesenius 180 

Gessner 175 

Gieseler « 39 

Gnostics, as Hymn-writecs 165 



198 



INDEX. 



PAGE. 

Goodrich, Charles A 179 

Greek Hymns 166 

Green, A 136 

Gregory the Great 60, 167 

Thaumaturgus 63 

Nazianzus 64 

of Nyssa 65 

Bishop of Tours 67 

Gregorian Chant 167 

Grotius 75, 94 

H. 

Hackett 184 

Hagenbach 43, 45, 176 

Hales, Alexander of 82 

Hall, P 59 

Hardwick 20, 40 

Hare 97 

Harless 176 

Harvey 52 

Hase 90, 97, 134 

Havernick 30, 180, 188 

Hegel on Religion 18 

Hegesippus 62 

Heidelberg Catechism 134 

Helps to Students 17 

Hengstenberg. 180, 182, 185, 186, 187, 

188, 189 

Henry 42 

Herbert, Lord 76 

Herder 185 

Hermeneutics 28 

Hermeneutical i8i 

Hermias 61, 74 

Hilary, Bishop of Aries 54 

Bishop of Poitiers 64, i66 

Hill, G 87 

Hints for Students 179 

History, Bible or Sacred 26 

Natural 26 

of the Thought of the Church 40 

of Doctrines 41, 42 

of Ethics 91 

of Dogmatic Theology 80 

of the Bible 182 

of the Old Testament 182 

of the New Testament 182 

Historical Theology 32 

Hobbes 76 

Hodge 190 

Hollaz 84 

Homiletics 140 

Hooker 45 

Hopkins, Mark 94 



PAGE. 

Home, Dr. T. H 30, 180 

Howson i8i, 184, 185 190 

Hug 180 

Hugo of St. Victor 174 

Hulsean Lectures 77 

Huss 168 

Hymns and Music 164 

Hyperius 85 

I. 

Ignatius 6i 

Inspiration 26 

Instruction 127 

of the Whole Church 140 

Interpretation 28 

Introduction, Biblical 30 

General 15 

Introductory 180 

Note II 

Irenasus 62 

Isidore of Pelusium 66 

of Seville 67, 173, 167 



Jahn 180 

Jerome 65 

Joannes Moschus , 67 

John of Damascus 60, 67, 81 

Scotus Erigena 81 

Julius Firmicus Matemus 64 

Jones, Jeremiah 28 

Justin Martyr 61, 74, 159, 160 



Kant on Religion \% 

Keble 99 

Kidder 136 

Killen 40 

King..... 51 

Lord 159 

Kitto 180, 182, 184, 187, 189 

Klee 86, 177 

Knox 152, 161 

Kurtz 40, 112, 179 



Lactantius 63 

Lange, J. P 31, 79 

Lange, S. G 45 

Lange, L 176 

Lardner 28 

Latin Hymnology i66 

Laws 26 

Layard 179 



INDEX. 



199 



PAGE. 

Lectures, Boyle 77 

Bampton 77 

Hulsean 77 

Leibnitz 94 

Leo(I) Great 66 

Life of the Church 32 

Life of Christ as Founder of the 

Church 33 

Litany 157 

Litton no 

Liturgy 146 

Liturgical Revision Society 155 

Liturgies 145 

Origin of. 146 

Later History of. 146 

Ancient 147 

of St. James 148 

The Alexandrian 149 

of Jerusalem 149 

of all the Apostles 149 

Byzantine or Constantinopolitan.. 148 

The Gallican 149 

Old Spanish or Mozarabic 149 

Ambrosian 149 

The Roman 150 

Comparison of 150 

The Lutheran 151 

The Prussian 152 

The Reformed 152 

of the Church of England 152 

Proposed Revised 155 

Livermore 191, 192 

Locke 76 

Lombard, Peter 82 

Lord 189, 190 

Lowndes 178 

Lowth 185 

Lucius of Cyrene 119 

Lucke 182, 184 

Luther 84, 130, 151, 161 

Lutheran Catechism 134 

Lynch 179 

M. 

Magdeburg Centuries 35, 38, 39 

Magnus Albertus 82 

Manaen 119 

Manton 155 

Marsh 178 

Marsh's Lectures 17 

Martensen 88 

Mary, Queen of England 153 

Maskell 152 

Mason 178 



PAGE. 

Mather, Cotton 178 

Maurer 189 

Maurice 20 

Maurus 167, 174 

M'Clelland 27, 181 

M'Cosh 79 

Melanchthon. 84, 92, 161, 174 

Melito of Sardis 74 

Mendham 97 

Methodology (definition) 12, 16 

Method of Encyclopsedia 22 

Methodist Episcopacy 113 

Migne 68 

Milner 40 

Mill 



94 

Ministry, The 108 

Relation to the Church 116 

Call to 116 

Support of 123 

Duties to the Church 127 

Ministerial offices no 

Minucius Felix 62, 74 

Missal 15X 

M'Mullen 168 

Mohler 59 

Montgomery 168 

Monumental Theology 41 

Moore 189 

Mosheim 36, 39 

Mozarabic 149 

Mozley 78 

MuUer, Max 20 

Munscher 45 

Mursinna 175 

N. 

Natalis Alexander 38 

Natural History 26 

Neale 151, 166, 167 

Neal, D 154 

Neander 33, 34, 39, 43, 45, 79, 97, 182 

184, 185, 190, 192 

Nestorian Liturgy 149 

Nevin 180 

Newman 47 

Newman, J. H 99 

Nicseno- Constantinopolitan Creed. 51, 52 

Nicene Creed 51 

Nicolas of Clemanges, 174 

Niger 119 

Nitzsch 89 

Nonconformists 155 

Nowell 135, 136 



200 



INDEX. 



O. PAGE. 

Oberthur 177 

Olevianus, 135 

Olshausen 182, 184, 190, 191, 192 

Order and Classification erf" Theologi- 
cal Science 22 

Ordination 121 

Origen 63, 74, 80 

P. 

Palmer 114, 151, 168 

Papias 61 

Pastorale, The 151 

Pastoral Care 169 

Patristics and Patrology 41, 60 

Pearson 46, 51, 52 

Pelt 176 

Perrone 86 

Petavius 45 

Peter Lombard 82 

Petrus Chrysologus 66 

Philology 26 

Piper, F 41 

Planting of Christianity, 34 

Plumptre 79 

Plymouth Brethren 119 

Polemics 72, 94 

Fundamental Rules of 96 

Polycarp 61 

Pontificate, The 151 

Possevinus 177 

Post-Nicene Fathers 63 

Potter, Bishop 157 

Powell 97 

Powers of the Clergy 109 

Practical Theology 100 

Divisions 100 

Prayer, Propriety and Utility of 

Forms of. 158 

Free 161 

Public 162 

Method of 163 

Style of Delivery or Utterance.... 164 

Preaching, Theory of. 141 

The Practice of. 142 

Pressense 33, 34, 40, 19 

Press, The 144 

Preston 178 

Procopius of Gaza 67 

Procter 154 

Prophecy 186 

Old Testament , 187 

New Testament 189 

Protestant Episcopal Prayer-book 156 

Prudentius 167 



PAGE. 

Pusey, Dr 95, 99 

Puseyite 67 

Q. 

QUADRATUS...., 74 

Quakers 119 

Quenstedt 84 

Quicumque vult 54 

Quinquarticular Controv 99 

Quotations, Subject of 187 

R. 

Rabanus Maurus 167, 174 

Radcliff. 55 

Raikes 138 

Randolph 135 

Rawlinson 179 

Religion 18 

The Christian 19 

Religions, Comparison of. 19 

Renan 34 

Riddle 42, 132 

Ridley 153 

Ritual, The 151 

Ritualistic Controversy 152 

Roberts 70 

Robertson c 40 

Robinson 179, 180, 183 

Rohrbacher 38 

Rosenkranz 176 

Rosenmueller 189 

Rothe, R 93 

Rufinus 50, 65 

Rules of Christian Polemics 96 

S. 

Sacred Linguistics 26 

History 26, 32 

Salve Caput Cruentatum 167 

Saulcy, De 179 

Savoy Conference 153 

SchafF. 34, 36, 40, 55, 79, 168, 184, 185, 190 
Schleiermacher, Kurze Darstellung... 17 

on Religion 18 

on Classification of Theological 

Science ^2, 93, 176 

Schmidt 79 

Schrockh 39 

Sedulius 66 

Selnecker 175 

Sermon, The Matter of 142 

Form of 143 

Service-books of the Roman Catholic 
Church 151 



INDEX. 



201 



PAGE. 

Shedd 46 

Shields 155 

Siegel 42 

Sieger, A. Von 177 

Simeon 119 

Smith 178 

Smith, J. Pye 37 

H. B 40, 177, 179 

Socrates 37, 52 

Sozomen 37 

Spener 85, 175 

Stabat Mater Dolorosa 168 

Standenmaier*.... 177 

Stephens, A. J 154 

Stevens 116 

Stier 181 

Stillingfleet 98, 155 

Strauss 33 

Strickland 180 

Strong 181, 182, 183 

Stuart..S9, 181, 186, 188, 189, 190, 191, 192 

Summers, T. 156 

Sunday-school, The 138 

Functions of. 139 

Union 139, 179 

in Methodist Church 139 

Sunday-service of the Methodists 156 

Support of the Ministry 123 

Symbolics 41, 47 

Symbolics, Comparative 59 

Systematic Theology 71 

Arrangement of 72 



Tatian , 62, 74 

Te Deum 166 

Tercentenary 135 

Ter Sanctus 150 

Tertullian 62, 74, 92, 159, 160 

Thamer 174 

The Church 102 

Use of the Word in New Testa- 
ment 103 

Present Use of the Word 103 

Idea of, as a Natural Organization 104 

Idea of, as Taught in Creeds 105 

Office of 106 

Membership in 107 

Functions of. 108 

The Life of 32 

The Planting of Christianity 34 

Theile i8i 

Tlieodoret 37, 52, 66 

Theodorus 37, 65 



PAGE. 

Theophilus 62, 74 

Theology 20 

The Word 21 

Christian 21 

Exegetical 25 

Historical 32 

Outlines of. 23 

Systematic 71 

Theological Encyclopaedia (defini- 
tion), II, 16 

Thorn 192 

Thomason, Classification of Theo- 
logical Science 23 

Theory of Preaching 146 

Tholuck 179, 182, 184, 191, 192 

Thought of the Church, History of... 40 

Tillemont 38 

Tillotson {. 155 

Tischendorf. 79 

Tittman 182, 184 

Trench 181, 182, 183, 184 

Trent, Council of. 137 

Trollope 181, 182, 191, 192 

Turner, Dr 182, 186, 190, 192 

U. 

Upham 171 

Ursinus 135 

Usages 26 

Uses of Controversy 94" 



Vasey, T 115 

Venantius Fortunatus 167 

Veni Creator Spiritus 167 

Victorinus 63 

Vigilius 66 

Vincent of Bauvais 174 

Lerins 66 

W. 

WADDINGTOfJ 40 

Waldenses 130, 168 

Wardlaw 93 

Warren 74 

on Outlines of Theology 23 

Waterland, Dr. 96, 46 

Watts 168 

Watson 73,88, 136, 161 

Weigel 8s 

Weller 175 

Wesley, C 168 

Wesley, J 115, 138, 190 

on Religion 19 



202 



INDEX. 



PAGE, 

Westcott 27, 30, 79 

Wette, De 180, 186 

^Whatcoat, R 115 

Whately 97 

Wheatly 154 

Whitby 191 

Wigger...,! 47, 96 

Willet 97 

Williams's Christian Preacher 17 

Winkworth, Mrs 168 

Winer 59, i8i 



PAGE. 

Winthrop 190 

Witsius 51, 8s 

Wolleb 85 

Worship 145 

Wyclifites 130 

Y. 

Young 79 

Z. 
Zacharias Ursinus 13s 



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